Sadhak Sanjeevini English Bookmarked

II Orh Sn Paramatmane Namah II 1080
Srlmad Bhagavadglta
Sadhaka-Sanjivani [with Appendix] Vol. i
IGITA PRESS. GORAKHPUR! Swami Ramsukhdas

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II Om 3ri Paramatmane Namah II
*
Srlmad Bhagavadglta
Sadhaka-Sanjlvani [with Appendix]-Vol. I
Commentary
By Swami Ramsukhdas
[With Sanskrit text, Transliteration
and English Translation]
(Translated into English by S. C. Vaishya )
Revised by R. N. Kaul & Keshoram Aggarwal
tvameva mata ca pita tvameva

tvameva bandhuSca sakha tvameva
tvameva vidyS dravinam tvameva
tvameva sarvarh mama devadeva
Gita Press, Gorakhpur, India

First Edition to Five Reprints 20,000 Copies
Sixth Reprint 2006 5,000 Copies
Total 25,000 Copies
Both Volumes together

Price : {Vol.l & II)
Rs. 100 (Rs. One Hundred)
Each volume separately Rs. 50 (Rs.Fifty)
ISBN 81-293-0063- X
Printed & Published by Gita Press, Gorakhpur—273005 (INDIA)

(a unit of Gobind Bhavan-Karyalaya, Kolkata)
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Publisher's Preface
Srimad Bhagavadglta holds an incomparable and unique
position in world literature. It recalls the divine voice of Lord
Krsna, through which many of His mysteries and inner secrets
are revealed. In communicating these for the benefit of mankind,
the Lord has invoked Arjuna, as an interlocutor or questioner.
The small book, full of the Lord’s extraordinary thoughts and
views from the very heart, was never excelled in the past, nor
would ever be, in the future.
Our revered Param Shraddheya Shri Swami
Ramsukhdasji has delved deep into the bottomless depths
of this profound scripture and extracted invaluable gems,
which in his magnanimity, he has through his commentary
in Hindi, called 'Sadhaka SanjlvanL offered for the benefit
and spiritual advancement of aspirants. It is obvious that
this commentary is singularly different and distinctive, in
many respects, from other publications. Though we claim
no far-reaching study of other critiques and annotations,
yet we are struck by new interpretations, new meanings
and new revelations in this commentary, arising from many
—
— — —
verses, such as; Chapter one Verses: ten, nineteen, twenty
and twenty-five; Chapter two Verses: thirty-nine and forty;
Chapter three Verses: three, ten, twelve, thirteen and forty-
three; Chapter four eighteen and thirty-eight; Chapter five-
— — —
Verses: thirteen and fourteen; Chapter six Verses: twenty
and thirty-eight; Chapter seven Verses: five and nineteen:
— —
Chapter eight Verse: six; Chapter nine Verses: three and
thirty-one: Chapter ten Verse: forty-one; Chapter eleven—
Verses: twenty-six, twenty-seven, forty-five and forty-six;
—
Chapter twelve Verse: twelve; Chapter thirteen Verses:
one, nineteen, twenty and twenty-one; Chapter fourteen
— —
Verses: three, twelve, seventeen and twenty-two; Chapter
IV SRIMADBHAGAVADGITA
— —
fifteen Verses: seven and eleven; Chapter sixteen Verses: five
—
and twenty; Chapter seventeen Verses: seven and ten; Chapter
eighteen-Verses: thirty-seven and seventy-three, etc.
We are confident that with an in- depth study of the
commentary, aspirants would discover many different facets
and resolutions, from these and other verses, for their better
understanding and help in forging ahead with their Sadhana.
In the present times, unfortunately, there is a dearth of books,
which would in simple language and with lucidity, explain and
delineate the correct path and milestones of an aspirant's progress,
and this void often results in their predicament. Therefore, the
publication of a detailed commentary, in plain words and simple
style with clarity and offering elucidation and explanation, such
as this work, is at once a most welcome and important step.
Swamiji Maharaj’s commentary is apparendy, neither intended
to promote a new or particular philosophical viewpoint, nor in
the least, a means to display learning; but that it should and
would act as a life-giving boon, like the Sanjlvanl herb, for all
aspirants, no matter which creed, faith, religion, or language
or place, they belong to. The Buddhist, Jain, Parsi, Muslim,
Christian and others etc; in studying this book, would discover
in it, a basis for their advancement, in accordance with and
supportive of the tenets of their individual faiths or religions and
they would find enough material in this book, to help achieve
their spiritual goals.
To gain spiritual bliss, we humbly urge aspirants to study
the commentary deeply and sincerely, understand the writing
and endeavour to put into practise the contents, for their own
forward progress in the world.
Gorakhpur Publisher
Sri Gita JayantI (1988)
Preface to the First Revised Edition
—
Srimad Bhagavadgita-Sadhaka Sanjivani with commentary
by Param Shraddheya Shri Ramsukhdasji Maharaj in its English
version has, on all hands, been an outstanding and much
appreciated exposition of the divine and immortal work. It has
been reprinted before and is now ready for another printing.
Time was, therefore, opportune for a revision of this masterly
analytical and exhaustive commentary, so that, if necessary, clarify
and amplify comments in order to enhance its understanding and
gainful usefulness.
The result may be called a revision or a mere new work.
It is a revision, in as much it retains the basic concept, approach
and arguments of the first edition. What is new, however, is
the elucidation and precise explanation of some comments
in English, in order to eliminate any possible ambiguity or loss
of clarity. It is in this light that changes made must be read.
The amendments are unpretentious, and are intended to make
reading easy.
The book is, at the same time, somewhat new, in as much
—
as, an opportunity has been taken, importantly, to include with
the approval of the author, Param Shraddheya Shri Ramsukhdasji
—
Maharaj two additional and valuable appendices at the end of
the commentary on the Gita. The first Appendix entitled, "A
bird’s eyeview of the Gita", is a summarised essence of the
scripture, highlighting its core and offering a capsulised version
for quick comprehension and ready reference. The second
Appendix, covers the traditional and other suggested "Methods
of Recitation of the Gita", to help devotees to seek and achieve
spiritual benefit of worship, through the Gita. Both these
sections were authored by Param Shraddheya Shri Ramsukhdasji
VI SRIMADBHAGAVADGITA
Maharaj and originally included in his monumental and celebrated

—
book, "The Gita Darpana The Gita A Mirror", and published
by the Gita Press.
The Publishers are confident that the changes effected, would
make this revised edition of the Bhagavadglta-Sadhaka Sanjlvanl
of greater interest to the English readers and would be acclaimed
by them. This edition makes it still more comprehensive, more
meaningful and beneficial, for aspirants of spiritual elevation, as
to students of the Gita, as well as to the perspicacious members
of different creeds and faiths, idealogies and religions interested
—
in this unique and secular publication The words of God.
May, the publishers urge the readers to study this revised
edition of the Gita, with deep profundity and put into creative
practice, the knowledge gained, with a view to their advancement
in the world.
—Publisher
FOREWORD
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vamsidharam
^fM raraT ?fcr M^KH nsHLn *
^ tottradharam namdmi
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manoharam mohaharam ca krsnam 9 9
malddharam dharmadhurandharam ca
parthasya sarathyakaram ca devam
karttavyadiksam ca samatvasiksam
jhdnasya bhiksam saranagatim ca
dadati gita karunardrabhuta
krsnena gita jagato hitaya
sanjivam sddhakajivariiyam
praptim harervai saralam braviti
karoti duram pathivighnabadha
dadati sighram paramatmasiddhim
* I bow down to Krsna the Divine, the flute-holder, holder of the reins, the
usurper of hearts and infatuation, the wearer of garlands, the holder of the Axis
of Dharma and the Charioteer of Arjuna.
—
Sung by Lord Krsna, the Gita drenched in ambrosial compassion is —
the provider of initiation into duty, lessons of equanimity, alms of enlightenment
and surrender and is for the welfare of mankind.
Bestower of the gift of life, this Sadhaka Sanjlvan!tells in simple terms the
art of realizing Hari. It also removes the obstacles in the path and quickly gives
the supreme accomplishment of God-realization.
VIII $RIMADBHAGAVADGITA
By meditating and contemplating on the Gita and by preparing

this commentary, I have been very much spiritually benefited; I
also have a clear understanding of the subject matter of the Gita.
It is my firm conviction that if our brothers and sisters reflect on
it, they will also receive spiritual benediction. I do not have even
an iota of doubt about it, that by meditating and contemplating
on the Gita, great benefits would accrue to them.
fcbd 1T3JT
krsnanugrahadayika
• •
9 O
sakaruna gita samaradhita
W 9 U
karmajnanaviragabhaktirasikamarmarthasandarsika
sotkantham kila sadhakairanudinam peplyamana sada
kalyanam paradevateva disatl sanjivanl varddhatam*
Swami Rdmasukhadasa
* May, by the Grace of Lord Krsna, the adorer and seeker of Gita, that is full
of compassion, the knower of the truth of Karma (action), Jnana (knowledge); viraga
(renunciation) and Bhakti (devotion), reflecting the shower of subtle and deep meanings
be, sought and enjoyed with enthusiasm, by seekers, and the grantor of Kalyana, the
Supreme Lord, may this Sadhaka Sanjivanl continually promote and perpetuate spiritual
benefits in a seeker's life.
SADHAKA-SANJlVANI XIII
YOGA OF GITA
The word 'Yoga' of the Gita is pregnant with many wondrous
meaning. We can place these under three heads:
(i) Derived from the root ’Yujir Yoge' ( gfag t ) the word
—
"
'yoga' has the implied meaning eternal kinship with equanimous

^
( TMM ) God; as in 'Samatvam yoga ucyate' (2.48) etc. This
meaning has importance in the Gita.
(ii) Originating from the root 'Yuj Samadhau', the word 'yoga',
—
implies stability of citta i.e., a state of trance during meditation;
as in 'Yatroparamate cittaiii niruddham yogasevaya' (6.20) etc.
(iii) Deduced from the root 'Yuj Samyamane', the word ’yoga’
—
means controling power, divine prowess, magnetic impact; as
in Tasya me yogamaiswaram' (9.5) etc.
Wherever the word ' Yoga' has appeared in the Gita, it has
in it the primacy of one of the aforesaid three meanings, the
other two meanings having a secondary place only. As in the
word ’yoga' derived from 'yujir yoge', there is the predominance
of the meaning of equanimity, though on realization of
equanimity, meditational stability and divine prowess* also accrue
automatically. In the word 'yoga' from 'Yuj samadhau', there is
the supermacy of transcendental stability, but on achievement of
this state, equanimity and prowess follow, automatically. In the
word 'yoga' from 'Yuj Samyamane', there is the dominance of
divine prowess and majesty, but on realization of this prowess,
equanimity and stability also, follow suit on their own. Thus the
word 'yoga' of the Gita has very pervasive and profound meanings.
* The power of creation , preservation and destruction etc., of the entire
— —
universe which belongs only to God that power the Yogi does not acquire Jagadvyap
aravaijam (Brahmasutra 4.4.17). The power which a Yogi gains, enables him to conquer
nature (Gita 5.19), meaning that no amount of favourable or unfavourable circumstances,
can in anyway affect him.
XIV SRIMADBHAGAVADGTTA
In the Yogadarsana of Sage Patanjali, the word 'yoga' is the

name given to the control of cittavrttis ( mental tendencies and
—
mind-stuff ) from taking various forms 'Yogascittavrttinirodhah'
(1.2) and the effect of that yoga has been pointed out, as the
lodgement of drasta (the witness) in one's own self: 'Tada
Drastuh svarupe'vasthanam’ (1.3). In this way, the very result
of Yoga as depicted in the Yoga-Darsana of Patanjali has been
given the name 'yoga' in the Gita (2.48; 6.23). The implication
is, that the self-proved natural state of equanimity totally cut
off from the cittavrttis, is called 'yoga' by the Gita. On realizing
—
lodgement in equanimity, (eternal unison Nityayoga), there is
never a disunion or deviation from it. There is a desireless
transcendental state, ( nirvikalpa avastha) when there is control
over mental tendencies. But on realization of equanimity there
is 'desireless transcendental awareness 'nirvikalpavastha.' This
— —
'desireless transcendental awareness nirvikalpa bodha is the
illuminator of statelessness, as well as, of other states.
For a seeker to have experience of equanimity or eternal
-
unison, three yoga ways have been expounded in the Gita the
Path of Action, the Path of Knowledge and the Path of Devotion.
—
There is an inalienable relationship of the three bodies the
——
gross, the subtle and the causal, with the world. To, employ
—
these three, in the service of others is the Path of Action. The
realization of one's identity and lodgement within one's own
self , after dissociating from these, it is the Path of Knowledge;
—
and surrendering one's self to God is the Path of Devotion.
In order to accomplish these yogas, and attain one's salvation,
man is endowed, with three powers (i) power to act (strength ),
(ii) power to know (knowledge), and (iii) power to believe
(faith). The power to act is for rendering service to the world
—
selflessly that is Karmayoga; the power to know, is meant for
—
Self realisation that is Jnanayoga; and the power to believe, is
GLORY OF GITA
Unfathomable and illimitable is the glory of Srimad Bhagavad
Gita. This holy book, the Bhagavad Gita, is counted among the
scriptural trio, the 'Prasthana Traya’. The three royal ways of
welfare of mankind, are known by the name of Prasthana Traya:
one is the 'Vedic Prasthana' called the Upanisad; the second is
metaphysical or 'Philosophical Prasthana' called the Brahma Sutra;
and the third is, 'Smarta Prasthana', called the Bhagavad Gita.
There are 'Mantras' (mystical rubrics), in the Upanisads., 'sutras'
(aphorisms) in the Brahma Sutra and 'slokas' ( verses), in the
Bhagavad Gita. Though the Bhagavad Gita has only Slokas', yet
these being the very voice of God, are verily mantras. Pregnant,
as the Slokas are with meaning and import of great profundity,
these can be called 'sutras' also. The Upanisads are of use and
value for the deserving only, and the Brahma Sutras, are of
use and importance for men of erudition and learning, but the
Bhagavad Gita is for, one and all.
The Bhagavad Gita is a most unusual and many facetted
scripture. It contains highly useful and detailed material for a
seeker, be he of any country, costume, community, disposition,
creed, 'varna' or any 'asrama' (station), in life. It is so, because
there is in it, neither denunciation nor praise of any creed or
denomination, in particular; instead it deals with the essence of
pure Reality only. Pure Reality (the Supreme Lord or Paramatma),
as that which is wholly beyond change in Nature and the nature-
bom things and is ever-etemally immutable and uniform, in the
midst of the flux in space, time, things, being, circumstance etc.
Real 'Tattva', (essence), is ever-present in its perfect form, in
each man, wherever and however, he is. But that is not realized
X SRiMADBHAGAVADGITA
—
because of attachment and aversion raga and dvesa bom of —
the changeable nature of things in a person. Only on achieving
complete freedom from attachment and aversion, it is automatically
realized and with ease.
The teachings of Bhagavad Gita are singularly divine.
Numerous commentaries have been written on it and several more
are being written, yet new and fresh ideas continue to surge,
in the hearts and minds of saints, seers and sages, of wisdom.
However much thought may be given to this profound Song
Celestial, the meaning and deeper implications thereof, none can
fathom in their entirety. The deeper they delve into it, the more
profound the meanings are to be found, therein. When the range
of the finer emotions of a learned person is not easily judged
how can then the magnitude of emotions encased in the words of
God, whose forms and names are infinite, be ever assumed?
There is such a uniqueness in this small-sized work, that
a real seeker of one's salvation (kalyana) irrespective of varna,
asrama, nationality, creed, belief etc., is at once attracted by
the mere study of this treatise. If a man reads and grasps, even
a little, from this sacred book, several satisfying disciplines or
ways, become available to him for his life's fulfilment. Different
authorities exist for the study of respective systems of philosophy,
but the unique significance of the Gita, is that all the seekers of
salvation are eligible for its study.
In explaining different disciplines (sadhana), and in
communicating the meanings in detail, no hesitaion was felt in
repeating matters about each discipline in the Bhagavad Gita,
and yet its size has not increased unduly. No single holy book
of wisdom exists, which expounds the full import of Reality with
such precision and prolification. A man with intense yearning for
his 'kalyana' (goal) can realize Godhead, the Supreme Truth, in
SADHAKA-SANJIVAN! XV
to totally surrender to God , after regarding God as one's own

—
and one's own self, as God's this is Bhaktiyoga. He, in whom
interest to act dominates, is qualified to adopt the Path of Action.
He, in whom inquisitiveness for Self-realisation dominates, is
eligible and qualified, for the Path of Knowledge. He, in whom
faith and belief in God dominates, is qualified for the Path of
Devotion. All these three Yoga-paths are independent means
of God-realization. All other means are also implicit in these
three paths.*
The main object of all the paths, is to accomplish separation
from non-self. However, there does remain a difference in
these disciplines in attaining separation, but after completing
this breach with matter (non-self ), all means lead to realization
of one equanimous; supreme Godhead. This very realization of
'Paramatmatattva', the Gita has called 'Yoga'; and verily, this is
—
called, 'Nityayoga' the Eternal Union.
It is not right, that there has been given only a description,
in the Gita of Karmayoga, Jnanayoga, or of Bhaktiyoga. Besides
these three yogas, there is a description of yajna (sacrifice), dana
(charity), tapa (penance), dhyanayoga (yoga of meditation),
pranayama (control of breath ), hathayoga (austere discipline of
body etc.), layayoga (yoga of rhythmic unison ) etc. The reason
* The Lord has said in the £nmad Bhagavata:
"Yogastrayo maya prokta nrnaift Sreyovidhitsaya;jnanam karma ca bhaktiica
nopayo'nyosti kutracit (11.20.6). ” i.e., "Three Yogas have been stated by Me for
seekers eager for their welfare: those of knowledge, action and devotion. There
is nowhere, any other way of total well-being. "
The same thing has been observed in the Adhyatma Ramayana and Devi
Bhagavata:
"Margastrayo Maya ProktahPura Moksaptisadhakah; KarmayogoJnanayogo
Bhaktiyoga&a SaSvatah" (Adhyatma. 7.7.59).
MargastrayoMe VikhyataMoksapraptau Nagadhipa; Karmayogo Jnanayogo
BhaktiyogaSca sattama (Devi. 7.37.3.).
XVI SRiMADBHAGAVADGITA
for it is, that Aijuna's questions in the Gita are not about war,
but really about salvation. Lord Krsna's purpose in discoursing
this Gita was not the conduct of war. Arjuna definitely wanted
his salvation (2,7; 3.2; 5.1). Therefore, as many means of his
welfare, which have been reflected in the scriptures, have been
with precision, detailed in the Gita. Keeping in view all those
means, the Gita is specially held in high esteem; the reason being,
that a seeker might belong to any belief, creed, or doctrine, but
one's salvation is indeed, dear and open to all.
Two Disciplines of Seeking
—
In a 'Jiva' (being) there is an 'amsa' (element) of the
Conscious God and an 'amsa' of the inert nature (prakrti). By
the dominance of the Conscious-part,. one seeks God; and by the
dominance of the inert part, he desires the world. Between these
two, the yearning for God could be satisfied , but the desires of
the world are never fulfilled. Some worldly desires seemingly
fulfilled are never satiated, but owing to worldly attachment, ever
new desires arise. In fact, the satisfaction of worldly desires or
achievement of worldly objects, is not within the authority of
desire, but is subject to karma. God-realization is not under the
power of karma, and it is attained by the intense longing of one's
own self. Its reason is, that each karma (act), has a beginning and
an end; so the result too is bound to have a beginning and an
end. How can then a beginningless and endless God, be realized
by karmas, which are origin and end bound? But seekers have
often understood , that as the worldly objects are achieved by
the predominance of activities, so also the realization of God
would be achievable through the dominance of activity. As the
assistance of body, senses, mind and intellect, has to be taken
in achieving the objects of the world, so also in God-realization,
the assistance of body, senses, mind, intellect will have to be
-
SADHAKA SANJlVANT XVII
called for, they argue. Therefore, such seekers practise spiritual

discipline, erroneously with the help of their inert body etc., to
realize God.
By practising the Yoga of Meditation for a long time, i.e.,
gradually fixing one's mind on God, when the 'citta' (mind) gets
controlled, having no worldly attachment and being incapable
of realising God, due to inertness, it becomes unconcerned
with the world. On the citta ( mind) becoming unconcerned , the
seeker becomes completely cut off from the mind or inertness,
and he gains experience of Godhead automatically (Gita 6.20).
But a seeker, who having accepted his axiomatic and eternal
unison with God, from the beginning without accepting in the
least, his kinship with inert matter, traverses the course of his
discipline, he experiences the Supreme Tattva (essence) early,
and with ease.
Thus, for seekers who wish to realize God, there are two
disciplines or ways of seeking Him. The discipline, in which
there remains dominance of 'antahkarana' (the inner faculty)
i.e., wherein a seeker observes discipline with the assistance of
matter which goes by the name of 'karana sapeksa sailT. (Discipline
aided by the Inner faculty). The second discipline, in which
the seeker, from the very beginning, follows the discipline by
himself , without the assistance of matter, is called, 'Karana
Nirapeksa SailT (Discipline unaided by the Inner faculty). God-
realization, in both these disciplines, takes place only by Karana
Nirapeksata i.e., by one’s own self (after a complete breach with
matter). Realization via 'Karana Sapeksa SailT comes very late,
whereas it happens immediately, through 'Karana Nirapeksa SailT.
There are four main differences, between these two disciplines
of seeking God.
(i) Assistance of matter, (body-senses-mind-intellect) has to
XVIII SRIMADBHAGAVADGITA
*
be taken in the 'Karana Sapeksa SailT, but no such assistance is
necessary, in the 'Karana Nirapeksa SailT, instead the assumed
relationship with matter, is to be sundered or broken up.
(ii) There is, creation of a new state of mind in the 'Karana
Sapeksa SailT, but there is realization after breach with all states
of mind in the 'Karana Nirapeksa SailT.
(iii) There is, in the discipline aided by the instrument, ('Karana
Sapeksa SailT) an acquisition of occult powers (siddhis), but
in the discipline unaided by the instrument, (Karana Nirapeksa
Sail!,) there is a direct and intuitive experience of Reality, on
severance of relationship with matter.*
(iv) God-realization, in the 'discipline aided by the inner
faculty' is never immediate, but in the 'discipline unaided by the
Instrument' God-realization (siddhi) is immediate, as soon as a
breach with matter is complete, either after surrendering to God,
or on being established in the self.
In the Yogadarsana of Patanjali, importance is given to
'discipline aided by the antahkarana' in the realization of yoga,
but in the Gita, importance is attached only to 'discipline unaided
by the faculty', in the realization of yoga (%rftrfe ) . It is alright
if the mind gets tuned to God, but if it is not so tuned , then
* If it were possible to have direct God - realization with the 'Discipline aided
-
by Instrument' (Cittavrttinirodha), then the 'VibhGti Pada' (wherein 'Siddhis' are
described) of Patanjali's Yogadarsana, would have been futile. Those 'siddhis' or
powers, which are acquired by the 'Discipline Aided By Instrument’, are hurdles
in the path of God-realization. Even in the Patanjali Yogadarsana, the 'siddhis'
—
are regarded as obstacles 'Te samadhavupasarga vyutthane siddhayah' (3.37)
i.e., these (siddhis) are obstacles in the attainment of Samadhi and are 'powers'
during 'Vyutthana'(behavioural) world; 'Sthanyupanimantrane sahgasmayakaranarh
punaranistaprasahgat' (3.51) i.e., on being called by the gods guarding the directions,
(by offering temptations of the enjoyments of their realms), neither should one
have attachment for them, nor should one take pride in them; because in doing so,
there is again a possibility of the loss of realization (anista) or a fall.
SADHAKA-SANJlVANI XIX
—
nothing happens this is the basis of the ’discipline, aided by
the inner faculty'. Whether or not, mind is attuned to God, it
does not matter; but one's self should be attached to God this
reflects the 'discipline unaided by the inner faculty’. The import
—
and implication of all this is, that, in the 'Karana Nirapeksa Saiir ,
there is direct relation of the self with God, with a total breach
of ties, with the mind intellect complex. Therefore, realization
in the 'Karana Sapeksa Sail? is affirmed by practice, but there
is no need for any other steps, in the 'Karana Nirapeksa SailT.
The reason is that, there is 'axiomatic eternal union' (nitya
yoga) with God. Thus, there is no necessity of any practice in
believing or knowing, one's unitive relation with God; just as
on accomplishment of marriage, when a woman accepts a man
as her husband, she needs to do nothing further, in so believing.
So also, on being told by someone that 'here is Gangajr no
further exercise is to be done, even to realise it.* In the 'Karana
Nirapeksa SailT, The primacy is only of knowing (viveka) and
believing (bhava). If one says, 'I have no relation with inertness
—
(body etc.) at all' even without such an experience, if a seeker
firmly believes in this from the very outset, then also such a
realization, clearly dawns upon him. As he was in bondage under
the mistaken belief that, '1 am the body and the body is mine',
so too, by cultivating the right belief that, T am not the body
and the body is not mine', a seeker becomes liberated; because,
* In fact, no worldly illustration is completely befitting, pertaining to the

matter of knowing or believing in God. The reason , is that in believing or
knowing, the world, there is the association of mind and intellect , but in believing
and knowing there is no association of mind and intellect at all , meaning
thereby that God’s experience is the realization by one’s own self, not by mind-
intellect. Secondly , the act of believing and knowing the world has a beginning
and an end, but there is no such beginning and end, in believing and knowing
God. Reason being that there is no relation of our being with the world at all , whereas
our relation with God is, since the very beginning, and will always be so.
XX SRIMADBHAGAVADGITA
as a principle, by not relying on, the accepted belief it tends to

melt away. God, has clearly told us in the Gita, that an ignorant
person, accepting his link with the body, regards himself , as the
—
doer of things that happen 'Ahankaravimudhatma kartahamiti
manyate' (3.27). But an enlightened person, does not regard
—
himself as the doer, of those activities 'Naiva kincit karomlti
yukto manyeta tattvavit' (5.8). It means therefore, that to root
out a false belief, it is necessary to stress a true belief .
'1 am a Hindu', 'I am a Brahmana', '1 am a Sadhu', etc., such
beliefs, become so firm that until man does not give these up by
himself, no one else, can make him change his belief. Similarly,
the belief that, '1, am the body', '1, am the doer' etc., also becomes
so firm, that it is difficult for a seeker to give these up. But,
these worldly beliefs being unreal and untrue, are not everlasting
and are instead, changeable. As against these beliefs, such as,
'1 am not the body', '1 am God's' etc., being real and true are
never lost, but there is only a degree of forgetfulness, a turning
of back on these. Therefore, a real belief on becoming firmly
rooted , does not remain as mere belief , but is transmuted into
a realized awareness (experience).
Though, 'Discipline aided by inner faculty has been described
— — —
in the Gita (as in, 4.24 30; 6.10 28; 8.8 16; 15.11 etc.) yet
'Discipline unaided by inner faculty' alone, has been described
with great emphasis (as in, 2.48,55; 3.17; 4.38; 5.12 (first half );
6.5; 9.30-31; 12.12; 18.62, 66,73 etc.). The reason is, firstly that
God desires that seekers should realize Him, early and easily. In
the second place, Aijuna has sought from Him, the means of his
own salvation, on being confronted with a situation of war. Thus,
the 'Discipline unaided by the faculty' alone, could be of use,
for his salvation; because by this discipline of 'Karana Nirapeksa
Sail?, man can achieve his salvation, under all circumstances
SADHAKA-SANJlVANi XXI
even while carrying out his activities, according to scriptural

injunctions of karma. Only, through this discipline (without any
practice) Arjuna's delusion was ended and memory of his real
self revived (18.73).
The 'Discipline unaided by the inner faculty', is useful for all,
in equal measure; because there is no necessity, for any special
ability, condition etc. In this discipline, by developing an intense
desire for God-realization, and immediate separation from matter
being accomplished, the eternal God, is realized. Just as many
year's darkness might be, eliminated by merely kindling a candle,
so also, a very old relationship with matter (of countless births)
there might be, is cut off by a strong and keen yearning, for
God-realization. Therefore, this intense yearning is a much higher
—
state, than even 'Samadhi' a state of meditative poise bom of
Karana Sapeksata. There is even, a deviation from the highest
—
—
state of 'nirvikalpa samadhi' into routine behaviour, as with a
beginning and an end, of 'Samadhi' also. So long as there is,
a beginning and an end, there exists an affinity for matter. On
renunciating the tie with matter, then seeking spiritual discipline
with the beginning and no end instead, there arises the realization
of an eternal union with God.*
In reality, there was never a disunion (viyoga) with God,
and this is not, even possible. Separation from God appears only
by an assumed relationship with the world (samyoga). A man
intensely eager for God-realization, realises God immediately, after
renouncing the assumed link with the world and merges with Him.
* Till there exists a tie with inertness, two states do obtain; because
changeable as it is, the inert Nature never remains uniform . Thus these two
—
states of entry into and exit from equipoise ’Samadhi' and 'Vyutthana'
arise out of their tie with inertness. On severance of a tie with inertness,
—
what remains is 'Sahajavastha', eternal stateless state, which is called 'Sahaja
Samadhi' by the saints. There is then no relapse or return from it.
XXII SRlMADBHAGAVADGfTA
Even the need to purify the inner faculty arises, only in the
'Karana Sapeksa Sailf , and not in the 'Karana Nirapeksa SailT.
As, when a pen is good, writing can be excellent but that does
not improve the writer, so also on the inner faculty being pure,
activities could be pure but not the mind of the doer. The doer
becomes pure, on a breach of the tie with the inner faculty;
because the very belief in one's kinship with this, is the root
of impurity.
Axiomatic is 'JIva's (the being's), eternal union ( yoga) with
the ever-available (nitya prapta) God; thus there is no need for
any instrument for His realization. Only the sight needs to be
turned towards that side, as is observed in Sri Ramacaritamanasa,
'Sankara Sahaja Sarupu Samhara' (1.58.4) meaning, Lord Sankara
contemplated on the nature of His own self, turned his looks
into Himself. A thing looked at, is perceived by us, only by
turning the gaze to it and it becomes known , to be there. In the
same way, by simply discerning it, Nitya Yoga, is experienced.
But, on account of desire, expectation and enjoyment of worldly
pleasures, a great difficulty is felt in turning our sight or attention
towards it, and in realizing it. Till the mind remains tied to
the acquisition and enjoyment of worldly objects, there is no
capacity in man to turn his gaze towards his real Self . If, by
any reason, chance or perception the gaze happens to be directed
toward the self , it would be extremely difficult to hold it there
permanently. The reason is, that intense endearment (priyata),
for destructible materials, which resides in the heart, does not
permit the understanding of one’s eternal and obvious relationship
with God; and even if it is well comprehended , it does not allow
its stability . If intense longing prevails the Reality ( tattva) is
realized, then this longing has the power to destroy the very
attachment, for the world.
SADHAKA-SANJlVANl XXIII
—
All the three yogas Karmayoga, Jnanayoga and Bhaktiyoga
spoken of in the Gita are realizable through the discipline of
—
'Sadhana 'Karana Nirapeksa' i.e., through one's own self. As the
activity and material, are neither ours nor for ourselves, instead
these belong to others and are meant for the service of others.
The belief or thought thus discriminately arrived at, that '1 am not
the body, nor is the body mine, I am God's and God is mine', is
not bom of the 'discipline aided by antahkarana and body etc.,
( practice), because it involves a breach of the tie with matter.
Thus, in Karmayoga the seeker himself , gives up his relationship
with inertness, in Jnanayoga the seeker realizes his own self; and
in Bhaktiyoga, the seeker surrenders himself to God.
In this 'Sadhaka Sanjivanf commentary on the Gita too,
primary importance is given to the 'discipline unaided by inner
faculty'; because this commentary has been written, keeping in view
the way a seeker's salvation is attained, easily and without delay.
Apropos This Commentary

Since my early age, I had a special interest in the Gita.
Meditative introspection on the Gita and association with and
utterances of saints and great souls, have been of immense help
to me in understanding the real import, of the Gita. The Gita,
brims with ideas, infinite and astounding, which provide great
satisfaction. The ability to understand these ideas fully, and
express these with perfection, is not within my power. But when
certain Gita-loving gentle persons pressed me hard and especially
urged me, then I felt like preparing a commentary on the Gita,
—
with the object, that its hidden heart-touching ideas marmika
—
bhava may be revealed to me, so that others also, may in turn
introspect and meditate upon these, and these ideas may become
intelligible, to them too.
XXIV SRIMADBHAGAVADGITA
First, a commentary on the twelfth chapter was written which

was published in Vikrama Samvat 2030, under the name of , 'Gita
Ka Bhaktiyoga'. A few years latter, a commentary on the thirteenth
and fourteenth chapters was dictated, which was published in
Vikrama Samvat 2035 as, 'Gita Ka Jnanayoga'. A thought
— —
arose thereafter, that since there are three 'Yogas' Karmayoga,
Jnanayoga and Bhaktiyoga it would be more appropriate if three
books were prepared on the three yogas. With this in view, a
commentary on the twelfth chapter, was recast, enlarged and
combined with the commentary of the fifteenth chapter, which
was published in Vikrama Samvat 2039, as 'Gita Ka Bhaktiyoga',
(second edition). Then, a commentary on the third, fourth and
fifth chapters, was dictated, which was published in two volumes,
under the title, 'Gita Ka Karmayoga'. Its delayed publication
came in Vikrama Samvat 2040.
A different kind of format (Sail!), was followed in the
—
afore-mentioned three books 'Gita Ka Bhaktiyoga', 'Gita Ka
Jnanayoga', and 'Gita Ka Karmayoga'; the order adopted in
them was, first the context (sambandha), then the verse (sloka),
then the emotional import (bhava), next the analysis of the
verse (anvaya); and last, the 'pada'-wise commentary. After the
publication of these three volumes, the format was again changed
in the following order; first, the context, then the verse and last,
the commentary. In making the change, the inspiration came from
others also. The idea behind this change was, that the reading
material should be reduced a little, and set out early, so that
the readers would not have to spend more time in reading, and
that the book was prepared speedily, to reach the readers, early.
With this frame- work, the commentary on the sixteenth and the
seventeenth chapters, was. got ready first. This was published
in Vikrama Samvat 2039, under the name of 'Gita KI Sampatti
Aura Sraddha'. A commentary on the eighteenth chapter, was
-
SADHAKA SANJlVANI XXV
prepared thereafter, which was also published in 2039, under

the title: 'Gita Ka Sara.'
After the commentary on the sixteenth, seventeenth and
eighteenth chapters was completed, someone suggested that it
would be better, if the meaning of the 'slokas' was also provided;
for if the reader first grasped the meaning of the 'sloka', it would
be easier for him to follow the commentary. Thus in the second
edition of 'Gita KI Sampatti Aura 3raddha' (Vikrama Sarftvat 2040)
the meaning of 'slokas' was also added. With the addition of the
meaning of the verses, a change in the order of the commentary
on the 'padas', was also introduced.
Later, a commentary on the tenth and eleventh chapters was
prepared and published, under the name of , 'Gita KI Vibhuti
Aura Visvarupa-Darsana'. Then followed a commentary on the
seventh, eighth and ninth chapters, which was published as 'Gita
KI Raja-vidya'. Thereafter, came a commentary on the sixth
chapter, which was published as, 'Gita Ka Dhyanayoga'. Last
was dictated a commentary, on the first and second chapters,
which was published as, 'Gita Ka Arambha’. All these four books,
were published in Vikrama Samvat 2041.
It was thus that by the grace of God, a commentary on
the whole of the Gita was published by the Gita Press, in ten
separate volumes. In its publication, several difficulties, of paper
etc., continued to arise, but with the effort of 'SatsangT brothers,
the work of publishing these went on satisfactorily. The public
also accepted these books with enthusiasm and pleasure, with the
result that several books, underwent two or three editions.
The present commentary has not been dictated sitting at one
place, and the order of dictation has also not been systematic,
from the first chapter to the eighteenth. Therefore, many variations
may appear from the pre and post (purvapara) view, between the
XXVI 6RIMADBHAGAVADGITA
first and the last chapter. But seekers will feel no difficulty in it,
anywhere. At some places a difference in interpretation might also
appear, but in that of Karmayoga, Jnanayoga and Bhaktiyoga all —
the three are independently instrumental in God-realization , and
there is no real difference. The primary feeling (bhava), while
dictating the commentary has been, as to 'how early the seekers
could be benefitted '. For this reason , there has been a change
in its language, diction etc., in this commentary.
In this, the interpretation of many slokas, is contrary to other
commentaries. But the intention is not, in the least, to show that
other commentaries are wrong; instead , I have interpreted the
verses as seemed non-controversial, apt, corresponding to the
context, rational, viable, satisfying and dear to me. There has never
been my intention of anyone's refutation or confirmation.
The meaning of Srimad Bhagavadglta, is very profound. By its
reading, its teaching, introspection, meditation, and contemplation,
unique, strange and ever new ideas and emotions continue to
arise, whereby the mind and intellect, being thrilled, become
contented. While dictating this commentary, whenever the mood
to capture these emotions arose, a strange flood of thought used
to overwhelm me, as to how and which of the ideas should I
—
relate and I used to find myself at bay, in this regard . Yet
with the help of my associates, and respectworthy friends and
at their behest and persuasion, I could dictate something. They
used to write down those ideas and, after a revision, these were
briefly published in the form of books. Thereafter, whenever there
arose occasions to scan through these books, several discrepancies
seemed to have crept into them, and it appeared that all the ideas
had not been included and many had been left out. So revisions
and enlargements continued to be made in these, from time to
time. Therefore, our readers are requested, to accept and give
SADHAKA-SANJIVANl XXVII
appropriate importance only to contents written later, instead of

comments, made earlier.
The commentary, on the whole Gita, being in several separate
volumes, a difficulty was felt in their revision and publication and
in obtaining all of these volumes together. Keeping this in view,
the commentary on the whole Gita has been published now, in one
single volume, in the form of the present book. Before doing this,
the whole commentary published earlier, has again been looked
into and necessary revisions, alterations and enlargements have
also been introduced. The commentary on the thirteenth and the
fourteenth chapters, has been revised. Care has also been taken
to maintain the uniformity of language and diction. Many things
which were deemed unnecessary, have been omitted, many new
matters have been inserted, and many others, have been shifted
from one place to an appropriate place elsewhere. Matters which
had been variously repeated, have also been omitted, as far as
possible, though not completely. Repetition deserving special
attention and considered useful for seekers, has not been omitted.
Several shortcomings are still possible in this work, for which
I seek the reader's pardon, with folded hands. Readers are also
requested to kindly intimate any mistakes they may come across.
This will facilitate rectification, in future editions.
A compendium of research articles, of new and novel themes,
pertaining to the Gita has been prepared separately and published
under the title, 'Gita Darpana'.
Contents
i.Publisher's Preface m
ii.Preface to First Revised Edition V
iii.Foreword by Swarm Ramasukhadasa vu
iv.
Verse No.
—
Glory of Gita An introduction by Swam!Ramasukhadasa IX
Topic Page No .
First Chapter
-
Arjuna Vi§ada (Dejection) Yoga
—
1 11 Description of the names of the chief great-
charioteers of the Pandava and the Kaurava
army .....
•
(An Important matter 19)

—
2 21
—
12 19 Description of the sound of conchs of the
——
two armies 22 32
——
20 27 Survey of the army by Aijuna
28 47 Aijuna is filled with deep sorrow and
33 41
unmanliness; he recounts the evil consequences

of the destruction of the race and family
traditions and Sanjaya describes Aijuna's
condition that he is overwhelmed with grief ....
(An Important matter 53, An Important Fact 63)
—
42 66
Words, letters and uvaca (said) in the first

chapter 68
Metres used in the first chapter 68
XXIX
Verse No. Topic Page No.
Second Chapter
Sankhya Yoga (Yoga of knowledge discrimintion)
—
1 10 Sanjaya describes the dialogue between Lord
Krsna and Aijuna mentioning Aijuna's sorrow
and unmanliness
(An Exceptional Fact 77)
69
—87
—
11 30 Description of Sankhya Yoga (Discipline of
Knowledge) 87— 146
(An Exceptional Fact 95, A Special Word
106, A Vital Fact 109; An Exceptional Fact
117; Something Noteworthy 126, 131; Related
and Noteworthy 142)
—
31 38 Propriety of fighting a righteous war for a
Ksatriya (member of the warrior class) 146— 157
(Something Noteworthy regarding this
Section 154)
—
39 53 Description of the Discipline of Action
(Something Noteworthy about Equanimity
157— 200
163; Something Noteworthy 171; A Vital

Fact 178; Something Noteworthy about
Intellect and Equanimity 184)
—
54 72 Description of the marks etc., of the stable
in mind 200— 244
(Something Remarkable 222; How to get rid
of Egoism and a Sense of Mine 235;
Something Noteworthy 241)
Words, letters and uvaca (said) in the
second chapter 244
Metres used in second chapter 245
Third Chapter
Karma (Action) Yoga
—
1 8 Necessity of the performance of duty, being
XXX
free from attachment from the view-point of
the Discipline of Knowledge and Action
(Something Remarkable 254; A Vital Fact
—
249 276
258; Something Noteworthy 263; A Vital

Fact Pertaining to Spiritual Discipline 275)
—
9 19 Necessity of the performance of duty for the
sake of sacrifice and for maintaining the
tradition of the cycle of creation
(A Vital Fact 280; A Vital Fact Pertaining to '
—
277 323
Duty and Right 287; An Important Fact

Pertaining to Duty 292; A Vital Fact 311; An
Important Fact 313; Something Noteworthy
317; A Vital Fact 322)
—
20 29 Necessity of the performance of duty to set
examples for others —
323 358
(A Vital Fact Pertaining to God-realization
324; An Important Fact 330, 338, 346, 347,
355; Something Noteworthy 341; How to
Know this Truth? 351; A Vital Fact Pertaining
to Nature and Spirit 353)
—
30 35 Inspiration for the performance of one’s own
duty, being free from attachment and aversion —
358 399
(An Important Fact Pertaining to Surrender
360; An Important Fact Pertaining to Desire
362; An Important Fact 364; Means of
Overcoming Attachment and Aversion 380;
A Vital Fact Pertaining to Service 385; A
Vital Fact 394; A Vital Fact Pertaining to
One’s Duty and the Duty of others 396)
— —
36 43 Inspiration to kill desire, the root of sins 400 435
(An Important Fact Pertaining to Desire 403;
An Important Fact 407, 412, 417; A Vital Fact
426, 430)
XXXI
third chapter 435
Metres used in the third chapter 436
Fourth Chapter
Karma & Sannyasa (knowledge, action &
Jhana, renunciation) Yoga
—
1 15 Tradition of the Discipline of Action and
divine character of births and actions of
God
(An Important Fact 442; A Vital Fact
—
438 503
453; A Special Fact 463; An Important

Fact Pertaining to Incarnation 466; A
Vital Fact 480; An Important Fact 490)
—
16 32 Description about the reality of actions and
different forms of sacrifices —
503 552
(An Important Fact 506; A Vital Fact 507;
An Important Fact 532; A Vital Fact 536;
— An Important Fact 545)

33 42 Glory of the Disciplines of Knowledge and
Action and inspiration to follow them
(A Common Method to Attain Knowledge
—579
552
553; An Important Fact 568, 571, 574)

fourth chapter 580
Metres used in the fourth chapter 580
Fifth Chapter
Karma Sannyasa (Action & renunciation) Yoga
—
1 6 Identity of the Disciplines of Knowledge and
Action and glory of the Discipline of
Action
(A Vital Fact 592; An Important Fact 601)
—
582 605
XXXII
—
7 12 Description of the Disciplines of Action and
Knowledge —
605 631
(An Important Fact 607, 615; A Vital Fact 628)
—
13 26 The Discipline of Knowledge with its fruit .. 631 675
(An Important Fact Pertaining to Equanimity 647)
—
—
27 29 Description of Meditation and Devotion
—
675 683
fifth chapter 683

Metres used in the fifth chapter 684
Sixth Chapter
Atmasamyama (self control, meditation) Yoga
—
1 4 The Discipline of Action and marks of the
man who has attained to Yoga (equanimity) 685 —701
( An Exceptional Fact 688; Methods to
Renounce, All Thoughts of the World 699)
—
5 9 Inspiration for redeeming the self; and
the marks of the God-realized soul
(An Exceptional Fact About God-realization
702 — 717
703; How to Remain Calm in Honour and

Dishonour? 711; An Exceptional Fact 715)
—
10 15 Description of posture and meditation on God
(with attributes and form) with its fruit 717 — 728
—
16 23 Description of rules and meditation on God
with its fruit 728 — 748
(An Exceptional Fact 731, 734, 737)
—
24 28 Description of meditation on God who is
attributeless and formless with its fruit 748 — 761
(An Exceptional Fact in Connection with
Meditation 751; Means to Concentrate the
Mind on God 757)
XXXIII
—
29 32 Experience of those who meditate on God
Who is endowed with attributes and Who is
attributeless
—
761 773
—
33 36 Subject of mind-control
(Methods to Develop Dispassion 779; A
—
773 783
Vital Fact 781)

—
37 47 Destiny of the man who has fallen from
Yoga; and glory of the man of exclusive
devotion
(An Exceptional Fact 786, 793, 797; A
—
783 809
Vital Fact 801; An Exceptional Fact 806)

Words, letters and uvaca (said) in the sixth
chapter 809
Metres used in the sixth chapter 810
Seventh Chapter
Jnana-Vijnana (knowledge & realisation) Yoga
—
1 7 The Lord promises to describe His integral
being and explains that all beings are bom
—
by the union of the two higher and lower
Natures while He is the root cause of all of
them
(An Exceptional Fact 814; Synonyms of
—
811 850
Saranagati (Surrender) 815; An Exceptional

Fact Pertaining to Knowledge (Wisdom) and
Real Knowledge of Manifest Divinity 819; An
Exceptional Fact 835)
—
8 12 God’s manifestations in the form of cause
(An Exceptional Fact 856; An Important
850 869—
Fact 864)
XXXIV
—
13 19 Description of those who take refuge in God
and those who don't take refuge in Him
( An Important Fact 878; An Exceptional Fact
869 —914
885; A Vital Fact 886, 903; Greatness of the
Great Souls 906)
—
20 23 Description of the worship of other gods with
its fruit
( An Exceptional Fact 923)
914 — 924
24—30 Condemnation of those who don't know God's

influence and glories and eulogy of His
devotees; and description of His integral
being
( An Exceptional Fact 925, 940; An
924 —963
Exceptional Fact About God 's Entire Form
948; A special note on the chapter 951)
seventh chapter 963
Metres used in the seventh chapter 964
Eighth Chapter
Akshara-Brahma (knowledge of imperishible
Brahma) Yoga
—
1 7 Aijuna puts seven questions, the Lord answers
them and exhorts him to think of Him at all
times
(An Important Fact 972, 978, 980; Some
—
965 987
Important Facts About Remembrance 984)

—
8 16 Description of worship of God Who is with
attributes and formless; attributeless and formless;
and with attributes and form with fruit
(An Exceptional Fact 1002, 1006; An
—
987 1007
Important Fact 1004)

XXXV
—
17 22 Description of the duration of cosmic
day and night and the glory of God
and devotion
—
1008 1021
—
23 28 Description of Bright and Dark paths and
glory of the Yogi who knows them —
1021 1033
eighth chapter 1034
Metres used in the eighth chapter 1035
II Shri Hari II
First Chapter
INTRODUCTION
After the expiry of twelve years of exile and residing in an
unknown place for one year, the Pandavas demanded half of their
kingdom from Duryodhana, as was his promise but he refused to
give even as much land as could be covered by the point of a
needle, without waging war. The Pandavas sought permission from
their mother KuntT, and accepted the challenge of a war. After this
decision, both the Kauravas and the Pandavas, began preparation for it.
Sage Veda Vyasa had great affection for Dhrtarastra, the blind
king of Hastinapura. Due to his affection, he said to Dhrtarastra,
“War and massacre of the Ksatriyas is inevitable. If you want to
see the scene of the battlefield , I can endow you with divine sight
so as to enable you to see scene of war, from the place you are
sitting.” Dhrtarastra said , “I have been blind all my life. Now I
don’t want to see the slaughter of my own kith and kin. But I
want to hear the details of the war.” Then sage Vyasa said,” I
endow Sanjaya with this divine sight by which he will know,
hear and see, not only the incidents of the battlefield but also
the ideas, in the minds of the warriors and will narrate these to
you.” Saying so, sage Vyasa endowed Sanjaya with divine vision.
The battle started on the battlefield of Kuruksetra at the appointed
hour. Sanjaya stayed in the battlefield, for ten days. When Bhlsma
being badly wounded with arrows, fell off the chariot, Sanjaya
conveyed the message to Dhrtarastra who at that time was in
Hastinapura. Hearing this news, Dhrtarastra was filled with great
sorrow and started to cry. Then he asked Sanjaya to narrate to him
all the details of the war. Upto the twenty-fourth chapter of the
Bhlsma-Parva (section ), Sanjaya narrated the incidents of the war.* At
the beginning of the twenty-fifth chapter, Dhrtarastra asks Sanjaya —
* In the Mahabharata there are eighteen sections. In those sections there
are several sub-sections. In the Bhlsma section there is this Bhagavadgita, a sub-
section which begins with the thirteenth chapter of the Bhlsma section and ends
with the forty-second chapter.
2 SRIMADBHAGAVADGITA [Chapter 1
^ ^
W TTT
^
HIMehl: m Jsctl ?Tsta fchH > 4d
CHCJ: |
<
dhrtarastra
• •• uvaca
11
^ ^ II
dharmaksetre kuruksetre samaveta yuyutsavah
mamakah pandavascaiva kimakurvata sanjaya
Dhrtarastra said:
-
O Sanjayaf , assembled at the holy field of Kuruksetra, eager
to fight, what did my sons and the sons of Pandu, do? 1
Comment : —
—
‘Dharmaksetre kuruksetre’ In Kuruksetra the gods
performed holy sacrifice. King Kuru also performed penance
there. Thus being saturated with a spiritual atmosphere, the
field of Kuruksetra has been called the field of righteousness
(Dharmaksetra).
Here by the word ‘Ksetra’ in ‘Dharmaksetra’ and ‘Kuruksetra’
Dhrtarastra means to say that this is the land of the Kurus. This
is not merely a battlefield, but a land of pilgrimage, in which
human beings by performing holy actions, can attain benediction
in this life. Therefore, by consulting noble persons, this land has
been chosen, for both mundane and ultra mundane benefits.
In this world generally, there are three root causes of
disputes viz., land, wealth and woman. Out of these three, the
kings primarily fight for land. Hence, there is the significance
of the name ‘Kuruksetra’ here. In the Kuru-family the sons of
Dhrtarastra, as well as, those of Pandu, are included. Therefore,
both of them have an equal claim over the land of Kuru. But
* Within the dialogue between VaiSampayana and Janamejaya there is the
dialogue between Dhrtarastra and Sanjaya; and within the dialogue between
Dhrtarastra and Sanjaya there is the dialogue between Sri Krsna and Aijuna.
tSanjaya was born of Gavalgana. He possessed knowledge and
righteousness like sages. He was Dhrtarastra’s minister (Mahabharata Adi , 63/97).
Verse 1] SADHAKA-SANJlVANI 3
the Kauravas refuse to give the Pandavas their share of land , so

war between them becomes inevitable.
Though the word ‘Kuruksetra’ is fair and justified , because
the land belongs to both the cousin groups, yet Indian culture,
is so unique that righteousness is given top priority in it.
Therefore, even an action such as war, is performed on the field
—
of righteousness a land of pilgrimage, so that the warriors may
attain salvation. Therefore, the word ‘Dharmaksetra’, has been
used along with ‘Kuruksetra’ here.
There is one more point, which needs attention. In the first
verse of the first chapter of the Gita, the first word is ‘Dharma’,
and in the last verse of the eighteenth chapter the last word is
‘Mama’. Therefore, if ‘Dhar’ is taken from the first word and ‘Ma’
from the last word, the word becomes ‘Dharma’ (righteousness).
Therefore, the whole of the Gita, comes within righteousness viz.,
by following the path of righteousness, the principles of the Gita
are followed, and by discharging one’s duty according to the
doctrines of the Gita, the path of righteousness, is followed.
From these words ‘dharmaksetre kuruksetre’ all of us should
know that all actions should be performed by following the path
of righteousness. Every action, should be performed , not with
a selfish motive, but for the welfare of all, and the scriptures
should be the authority in determining what ought to be done
and what ought not to be done (Gita 16/24).
—
‘Samaveta yuyutsavah’ Duryodhana did not accept the peace
negotiations despite repeated proposals from many kings. Nay,
when Lord Krsna came to intervene as a mediator, Duryodhana
bluntly refused to part with, even as much land as could be covered
by the point of a needle, without waging a war (Mahabharata,
Udyoga . 127/25). Thus, Pandavas had no alternative but to
fight. Thus the two groups assembled to fight for their rights.
Though the two groups assembled to fight, yet Duryodhana
had a keener desire for war, in order to usurp the kingdom by
fair means or foul, just means or unjust viz., by hook or crook.
Thus his side was very keen to wage a war.

The Pandavas, had the virtue of righteousness on their side.
For the sake of justice, they were prepared to face any hardship.
Knowing the deadly consequences of a war, Yudhisthira did not
want to indulge in it. But, as by obeying their mother, the five
Pandavas had married Draupadl, Yudhisthira by obeying his
mother, became willing to fight.* Thus, Duryodhana, and the
members of his group were eager to fight for usurping the kingdom,
while the Pandavas, were compelled to fight for righteousness.
—
‘Mamakah pandavascaiva’ The Pandavas, regarded Dhrtarastra
(being the elder brother of their father) as their father, and obeyed
his order, whether it was just or unjust. Therefore, here the word
‘Mamakah’ includes both the Kauravas and the Panda vast But -
the word ‘Pandava’, has been mentioned separately, because
Dhrtarastra was not fair and just to the Pandavas. He was not
impartial, he had partialityt for his sons. So the word ‘Mamakah’,
has been used for his sons, while ‘Pandava’ has been used for the
* KuntT, the mother of the five Pandavas was very forbearing. She had a
unique personality. She did not desire worldly pleasures and kingdom. She asked
Lord Krsna to grant her the boon of adversity. But there were two things which
always pinched her. The first of them was that villains such as Duryodhana etc.,
wanted to make her beloved daughter-in-law naked in the assembly. This insulting,
hateful and inhuman behaviour pained her very much.
Secondly when Lord Krsna on behalf of the Pandavas went to Hastinapura
with a proposal of conciliation, Duryodhana, DuhSasana, Kama and Sakuni etc.,
wanted to arrest Him. Hearing thisincident, KuntT thought that those villainsshould
be killed, otherwise their increasing sins would lead them to damnation. It was
because of these two factors that KuntT ordered her sons, the Pandavas to fight.
t Though the term ‘Kaurava * includes both Duryodhana etc., the sons
of Dhrtarastra as well as Yudhisthira etc., the sons of Pandu, yet in this verse
Dhrtarastra has used the term ‘Pandava’ for Yudhisthira etc. So the term ‘Kaurava’
stands for Duryodhana etc.
$ Dhrtarastra had a partial outlook because he thought that Duryodhana etc.,
were his sons while Yudhisthira etc., were Pandu’s sons. So he never checked
Duryodhana from committing evil deeds such as poisoning BhTma and throwing
him into the water, trying to bum the Pandavas alive in the house made of lac,
gambling with Yudhisthira by foul means, sending an army to the forest to destroy
Verse 1] SADHAKA-SANJIVANI 5
sons of Pandu. Thus, his feelings find expression in his speech.

It was because of his partial attitude, that he had to suffer the
torture of the destruction of his family. Therefore, every human
being should learn a lesson, that he should not be partial to
members of his house, street, village, province, country and sect,
because partiality leads to conflict, rather than love and goodwill.
The term ‘Eva’ (also), with the term ‘Pandavah’ has
been used to point out the fact, that the Pandavas should not
have waged war because they were righteous to the core. But
they also came to the battlefield, to wage war. So what did
they do there?
—
[‘Mamakah’ and ‘Pandavah’* Sanjaya will explain the
word ‘mamakah’, from the second to the thirteenth verses to
Dhrtarastra. Seeing the army of the Pandavas, his son Duryodhana
told Dronacarya, the names of the chief generals of the Pandava-
army, in order to cause hatred in his mind against the Pandavas.
After that, Duryodhana named the principal warriors of his army,
praised their skill in warfare. In order to please and cheer up
Duryodhana, Bhlsma blew his conch loudly. Hearing the sound
of his conch, the conchs and trumpets etc., of the Kaurava-
army blared forth. Then , from the fourteenth to the nineteenth
verses, Sanjaya explains the word ‘Pandavah’, as was asked
by Dhrtarastra. He says, Krsna, a supporter of the Pandavas,
seated in a chariot, blew his conch. After him Aijuna, Bhlma,
Yudhisthira, Nakula and Sahadeva etc., also blew their conchs.
The terrible sound of those conchs rent the hearts of the army
of Duryodhana. After that Sanjaya, while talking about the
*
Pandavas, starts the dialogue between Sn Krsna and Aijuna,
from the twentieth verse.]
the Pandavas and so on. The reason was that Dhrtarastra had the feeling that
somehow or the other if the Pandavas were killed , his sons would rule over the
whole empire .
* Describing ‘Mamakah’ and ‘Pandavah’ separately Sanjaya uses the words
‘Duryodhana’ ( 1/2) and ‘Pandavah’ ( 1 /14).
6 SRIMADBHAG AV ADGlTA [Chapter 1
— —
‘Kimakurvata’ ‘Kim’, has three meanings doubt, reproach
(blame) and question.
The incident of the war cannot be doubted, because after
ten days of fighting when Bhisma fell off the chariot, Saiijaya
conveyed the message to Dhrtarastra, at Hastinapura.
There cannot be reproach (blame) also because Dhrtarastra
did not blame his sons and the Pandavas, for the war, when the
war was already going on.
Therefore ‘Kim’ means a question here. Dhrtarastra questions
Sanjaya to relate him all the incidents in details, and in sequence
so that he may understand them properly.
——
Appendix ‘My sons’ ( mamakah) and ‘Pandu’s sons’
—
(Pandavah) this distinction caused attachment aversion which
led to war and commotion (stir). The . result of Dhrtarastra’s
attachment-aversion was that all the hundred Kauravas were
killed while even a single Pandava was not killed.
As curd is churned, a stir is caused in it by which butter
is extracted, similarly the stir caused by the distinction between
‘my sons’ (mamakah) and ‘Pandu’s sons’ (pandavah) caused
yearning for benediction in Aijuna’s mind by which butter in
the form of the Gita came into light.
It means that the commotion produced in Dhrtarastra’s mind
caused war while the commotion produced in Aijuna’s mind
revealed the Gita.
—
Link: Then Sanjaya answers his question —
I
TT3TT
sanjaya uvaca
drstva tu pandvanikarii vyudham duryodhanastada
acaryamupasangamya raja vacanamabravit
Sanjaya said:
At that time, seeing the army of the Pandavas drawn up in
battle array, approaching Dronacarya, prince Duryodhana, spoke
the following words 2 .
Comment: —
—
‘Tada’ ‘Tada’, means the time when both the armies
were arrayed and Dhrtarastra was very much anxious to hear
the account of the battlefield.
—
‘Tu’ Dhrtarastra put the question about his sons and the
sons of Pandu. So Sanjaya uses the word ‘Tu’, to tell Dhrtarastra
first about his sons.
—
‘Drstva* pandavanlkam vyudham’ It means that the army
of the Pandavas was arrayed in good order viz., the warriors
had no difference in their opinionf . Righteousness, and Lord
Krsna, were in their favour. Therefore, the Pandavas, though
fewer in number, had greater impact. Seeing their army arrayed,
Duryodhana was also influenced. So he, approaching Dronacarya,
spoke prudent and serious words.
—
‘Raja Duryodhanah’ Duryodhana was called ‘Raja’, the king,
because Dhrtarastra had the greatest attachment and affection for
Duryodhana. Moreover, Duryodhana was the prince. He looked
after the affairs of the empire, while Dhrtarastra was only the
nominal head. Duryodhana was the main cause of the warfare
also. It was because of all these factors, that he was called king
by Sanjaya.
—
* In this chapter the term ‘Drstva’ has been used three times seeing the
Pandava-army, Duryodhana approaches Dronacarya ( 1/2); seeing the Kaurava-
army , Aijuna lifts his bow ( 1 /20); seeing his kith and kin, Aijuna is filled with
extreme passion ( 1 /28). In the first two cases the term ‘Drstva’ has been used for
seeing the army while the third time it has been used for seeing the kith and kin
which changes Arjuna’s feeling.
t There was a difference of opinions in the Kafirava-army because Duryodhana
and DuhSasana etc., wanted to wage the war. But BhTsma, Drona and Vikarna
did not want. And there is a rule that where there is difference in opinions, there
vigour subsides.
8 $RlMADBHAGAVADGlTA [Chapter 1
—
‘Acaryamupasangamya’ It seems, that there were three
reasons why Duryodhana approached Dronacarya: —
(i) He went for his selfish interest, so that he could arouse
ill-will in Dronacarya’s heart, against the Pandavas and Dronacarya
might be specially partial to his army.
(ii) It was proper on his part to go to Dronacarya, to express
his regard for him, because he was his preceptor.
(iii) It is very significant, for the chief warrior not to leave his
position otherwise the whole order of the army is disturbed. So,
it was proper on the part of Duryodhana, to go to Dronacarya.
Here a question may be raised that, Duryodhana should have
first of all approached Bhlsma because Bhlsma was the commander
supreme. Then, why did he approach Dronacarya ? The answer
is, that Drona and Bhlsma both loved the Pandavas, and the
Kauravas, but Drona had special kindness and love for Aijuna.
Moreover, Duryodhana had a pupil-preceptor relationship with
Drona, but he had no family relationship with him. Therefore,
it was proper on his part to go to Drona, to please him. In
practical life also it is seen that a man for his selfish interest,
tries to please a person who is not closely related to him, by
offering him regard.
Duryodhana thought, that Bhlsma was his grandfather. So
it was easy to please him, even if he was displeased, because
of his family relationship. So Bhlsma, also loved him very
much. Bhisma, blew his conch loudly, to please and cheer up
Duryodhana (1/12).
—
‘Vacanamabravlt’ Here, it was sufficient to use the word
‘Abravlt’ (spoke), which also includes ‘Vacanam’ (words). So
there was no need to use the word ‘Vacanam’. Even then,
the term ‘Vacanam’ has been used, which shows that Duryodhana
spoke prudent and meaningful words, in order to arouse ill-will
in Dronacarya’s heart, against the Pandavas and to win his
favour, so that he could fight whole-heartedly, on the Kauravas
Verse 3] SADHAKA-SANJIVAN! 9
side and they would gain victory. Thus the term ‘Vacanam’ was
used with a selfish motive.
Link:—Duryodhana approaching Drona speaks the following

words: —
1
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pasyaitam panduputranamacarya mahatim
vyudham drupadaputrena tava sisyena dhimata
sfhTffTM
^ II
camurn
Behold, O Master, this mighty army of the sons of Pandu,

arrayed for battle by your talented pupil Dhrstadyumna, the son
of Drupada. 3
Comment:
—
‘Acarya’ By addressing Drona as ‘Acarya’, it seems that
Duryodhana means to say that he is the preceptor, who taught
the Kauravas and the Pandavas, the science of warfare. So he
should not be partial, to either of the groups.
—
‘Tava sisyena dhimata By this phrase Duryodhana means,
that Drona is so simple hearted, that he has taught the science
of warfare to Dhrstadyumna, Drupada’s son, who is bom to
kill him ( Drona), and who is so clever, that he is determined to
vanquish and kill none other than, his own preceptor.
—
‘Drupadaputrena’ It means that Drupada, with the motive
of getting your honour killed, got a holy sacrifice performed, by
the two Brahmanas (men of the priest-class) named Yaja and
Upayaja, and thus Dhrstadyumna, was bom. The same Dhrstadyumna
was standing before him, as commander of the rival army.
Though Duryodhana, could speak the word Dhrstadyumna
instead of ‘Drupadaputra’, the son of Drupada, yet he intentionally
used ‘Drupadaputrena’, to remind Dronacarya of the enmity that
Drupada, had with him. So he really meant that it was a good
10 $RIMADBHAGAVADGlTA [Chapter 1
opportunity, to take a revenge.

‘Panduputranam, etam vyudham mahatim camurii pasya’
Behold the mighty army of the Pandavas, arrayed for battle by
—
the son of Drupada. It means that Duryodhana wants to say, “O
master, the Pandavas, whom you love, have made the son of
Drupada, the general of their army so that he may kill you. Had
they loved you, they would never have appointed him as a general.”
Though the army of the Kauravas, was larger than that of
the Pandavas, the army of the Kauravas was eleven ‘AksauhinI*,
while that of the Pandavas was only seven ‘AksauhinI’, yet
the army of the Pandavas seemed to Duryodhana, larger than
what it actually was. The army of the Pandavas, seemed more
formidable to Duryodhana because: —
(i) It was arrayed in such a manner, that even a small army
seemed larger to Duryodhana.
(ii) All the warriors of the Pandavas army, were united and
of one mind. So it seemed greater in strength and enthusiasm.
Drawing Drona’ s attention to the army of the Pandavas,
Duryodhana wants to say to Dronacarya, that he should not regard
the army of the rival group as ordinary (small). He should fight
with all his might and it would not be difficult for him to defeat
the son of Drupada, because he was his pupil.
‘Etam pasya’, means that the army of the Pandavas is arrayed
for the battle. So you should take a quick decision how to get
victory over them.
—
Link: After requesting Dronacarya, to behold the army of
the Pandavas, Duryodhana shows him the chariot - warriors of
the army, of the Pandavas.
* One 'AksauhiriT army consists of 21 ,870chariots, 21 ,870 elephants, 65,610
—
horses and 1 ,09,350 foot-soldiers (Mahabharata, Adi . 2/23 26).
Verse 4
— 6] SADHAKA-SANJIVAN! 11
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^ II
yuyudhano viratasca drupadasca maharathah
dhrstaketuscekitanah kasirajasca viryavan
purujitkuntibhojasca saibyasca narapungavah
yudhamanyusca vikranta uttamaujasca viryavan
saubhadro draupadeyasca sarva eva maharathah
There (in the army of the Pandavas) are mighty archers, peers
in warfare like heroic Arjuna and Bhima, such as Satyaki and
Virata and the great chariot-warrior Drupada. Dhrstaketu, Cekitana,
the valiant king of Kasi, Purujit, Kuntibhoja and Saibya , the best
of men, are also there. Mighty Yudhamanyu, valiant Uttamauja,
Abhimanyu, the son of Subhadra and the five sons of Draupadi,
are also there. All of them are great chariot-warriors. 4 6 —
Comment: —
‘Atra sura mahesvasa bhimarjunasama yudhi’ Those who —
possess large bows and shoot with bows and arrows, are called
‘Mahesvasa (the mighty archers). They are very valiant and
extraordinary warriors. In warfare, they are as strong as Bhima,
and in the use of weapons and missiles such as bows and arrows
etc., as good as Aijuna.
—
‘Yuyudhanah’ Yuyudhana (Satyaki), learnt the science of
warfare, from Aijuna. Thus he was obliged to him, that he did
not go to the side of Duryodhana, even though Lord Krsna had
given Duryodhana, his NarayanI army. In order to arouse malice
in the mind of Dronacarya, Duryodhana, first of all, mentions
12 SRTMADBHAGAVADGITA [Chapter 1
the name of Yuyudhana, the disciple to Aijuna. He means to

say, “You have taught Arjuna archery and granted him the
boon that you would try that he would be a matchless archer,
in this world (Mahabharata, Adi. 131/27). Thus you have so
much love for him. But he is so ungrateful, that he is arrayed
in the army against you, while Arjuna’s disciple Yuyudhana is
arrayed on his side.”
[Yuyudhana was not killed in the warfare but in a mutual
fight among the Yadavas.]
—
‘Viratasca’ Duryodhana says, “It was Virata, who was
responsible for insulting the warrior, Susanna. Again , it
was because of him, that you became unconscious with the
Sammohana (beguiling) weapon, and we had to flee from the
battlefield, leaving behind his cows. The same king Virata is
opposing you.”
Dronacarya had no enmity or malice against king Virata. But
Duryodhana thinks that if he names Drupada after Yuyudhana,
Dronacarya may think, that Duryodhana is instigating him to
fight against the Pandavas, and he is arousing feelings of enmity
with them. So Duryodhana names Virata before Drupada, so that
Dronacarya may not see through his trick, and may fight bravely.
[King Virata and his three sons, named Uttara, Sveta, Sankha
were killed, in the war of Mahabharata.]
—
‘Drupadasca maharathah Duryodhana says, “You reminded
Drupada of your old friendship but he insulted you in the assembly,
saying that he was a king and you a beggar, and thus there was
no question of any friendship between him and you, and beget a
son who would kill you. The same great chariot-warrior, named
Drupada is arrayed to fight against you.”
[King Drupada, was killed in the warfare by Dronacarya.]
—
‘Dhrstaketuh’ How foolish this Dhrstaketu is, that he is
fighting on the side of Sn Krsna, who killed his father Sisupala,
Verse 4 — 6] SADHAKA-SANJlVANI 13
with a disc, in the assembly.

[Dhrstaketu was killed by Dronacarya.]
—
‘Cekitanah’ The entire yadava-army is ready to fight on our
side, but that solitary yadava is fighting on the side of Pandavas.
[Cekitana was killed by Duryodhana.]
—
‘Kasirajasca vlryavan’ This king of Kasi is very valiant, a
great chariot-warrior and is fighting on the side of the Pandavas,
so be careful, as you have a very formidable foe to deal with.
[The king of KaSi was killed, in the battle of Mahabharata.]
—
‘Purujitkuntibhojasca 5 Though both Purujit and Kuntibhoja,
being Kuntl’s brothers, are maternal uncles to us and the Pandavas,
yet being partial, they are arrayed to fight against us.
—
[Purujit and Kuntibhoja both were killed at the hands of
Dronacarya.]
—
‘Saibyasca narapungavah’ Saibya is the father-in-law to
Yudhisthira. He is noble and very powerful. He is also our
relative, but he is on the side of the Pandavas.
Yudhamanyusca vikranta uttamaujasca
Yudhamanyu and Uttamauja, who are very strong and valiant
—
vlryavan’
warriors of Pancala country, have been assigned the task of

protecting the wheels of my enemy Arjuna’s chariot. So keep
an eye on them.
[Yudhamanyu and Uttamauja, were slain in their sleep, by
Asvatthama.]
—
‘Saubhadrah’ He is Abhimanyu, the son to Krsna’s sister
named Subhadra. He is very brave. He learnt the art of piercing
an array of soldiers, standing in the form of a circle, while he
was in his mother’s womb. So beware of him.
[Abhimanyu was killed by Duhsasana’s son, when he unjustly
hit him, with a mace on the head .]
—
‘Draupadeyasca’ DraupadI, gave birth to five sons named
Prativindhya, Sutasoma, Srutakarma, Satanlka and Srutasena

respectively, from Yudhisthira, Bhlma, Arjuna, Nakula and
Sahadeva. Watch her five sons, carefully. She openly insulted me
in the assembly. So avenge that insult, by killing her five sons.
[Asvatthama killed the five sons, while they were asleep at night.]
—
‘Sarva eva maharathah’ All of them are great chariot-
warriors. They are well-versed in the scripture and in the use
of arms (A great chariot-warrior is, one who can manage ten
thousand archers). There is a large number of such great chariot-
warriors, in the army of the Pandavas.
—
Link: Duryodhana described valour, bravery and skill of
the army of the Pandavas, in warfare so that hatred might be
aroused in Dronacarya, against the Pandavas, and he might be
full of greater zeal But, then a second thought came to his mind,
that Drona was at heart partial to the Pandavas. So he might
make a peace-treaty, with the Pandavas. As soon as, this thought
came to his mind,he described the heroes of his side , who were
very well trained in warfare, in the next three verses.
TPT
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asmakam tu visista ye tannibodha dvijottama
nayaka mama sainyasya safijnartham tanbravlmi te
O best of the twice-born (Brahmana), know the principal
warriors, the generals of my army also; I name them for your
information. 7
Comment: —
'Asmakam tu visista ye tannibodha dvijottama' Duryodhana
—
says to Dronacarya, "O best of the twice-born, you should know
that in our army also, there are great chariot-warriors, who are
Verse 7] SADHAKA-SANJlVANl 15
in no way less valiant and less trained in warfare, rather they

are more valiant and better trained."
In the third verse 'Pasya', and here 'Nibodha' verbs, are used
because the army of the Pandavas is standing in front of them,
therefore Duryodhana uses the verb 'PaSya' (behold). But the army
of Kauravas, is not in front of Dronacarya, it is on the side of
his back. So Duryodhana, uses the verb 'Nibodha' (Know).
'Nayaka mama sainyasya sanjnartham tanbravimi te' I
mention the names of the chief generals, marshals and great
chariot-warriors of my army, to draw your attention to them.
—
'Sanjnartham ' means, that there are innumerable generals,
who cannot be named easily . Therefore, I am just drawing your
attention, as you know all of them.
In this verse, Duryodhana probably wants to say, that his
side is in no way weaker than that of the Pandavas, but is rather
stronger, yet according to political prudence however weak the
army of an enemy may be; it should not be regarded as weak.
Therefore, one should not have in the least, a feeling of neglect
and indifference, towards the enemy. So Duryodhana already
described the warriors of the other side, to make Drona careful
and now he is giving the names of the warriors of his army.
Secondly, after seeing the army of the Pandavas compact
and well disciplined, Duryodhana was overawed and also
somewhat afraid. The reason was, that in spite of being smaller
there were several righteous persons, and as also Lord Krsna
Himself, in that army. Righteous persons and God bear their
influence on all the creatures, including those having the most
sinful conduct, and even on animals, birds, trees and plants. The
reason is, that God and righteousness are eternal, while all the
temporal powers are transient. Therefore, Duiyodhana is also
influenced by the army of the Pandavas. But because of the
material and temporal power, he wants to assure Dronacarya,
that their army is superior to that of the Pandavas. Therefore,
they can easily gain victory over the army, of the Pandavas.
facbUtyol |t,|
| |
bhavanbhismasca karnasca krpasca samitinjayah

asvatthama vikarnasca saumadattistathaiva ca
Yourself, Bhisma, Karna and Krpa ever victorious in battle;
and Asvatthama, Vikarna and Saumadatti (Bhurisrava), the son
of Somadatta 8 .
Comment: — —
' Bhavanbhismasca' You and Bhisma both are unique. So if
you fight with your full vigour, neither the gods, genies, devils,
nor men can encounter you. Both of you are famous for your
valour throughout the world. Bhisma has been a celibate since
birth and he cannot be killed, without his own will.
[In the Mahabharata, Dronacarya was killed by Dhrstadyumna,
while Bhisma died during summer solstice, of his own free will.]
—
'Karnasca' Kama is very brave. I believe, that he by himself
can gain a victory over the army of the Pandavas. Even Aijuna,
is no match for him. Such a valiant warrior is standing on our
side.
[ Kama was killed by Arjuna, in the war of Mahabharata.]
—
' Krpasca samitinjayah' Krpa, is immortal.* He is our well-
wisher and can gain victory over the whole army of the Pandavas.
Though Duryodhana, after mentioning the names of Dronacarya
and Bhisma, should have named Krpacarya. Yet, Duryodhana
had more faith in Kama, than in Krpacarya. So Kama's name
was spontaneously uttered by him. But he wanted to please
Dronacarya and Bhisma by calling Krpacarya, as ever victorious
in battle, lest they should regard it as an insult to Krpacarya.
—
'Asvatthama' He is also immortal. Being your son, he is
* Asvatthama , Bali , Vedavyasa , Hanuman, Vibhlsana, Krpa ( Krpacarya),
ParaSurama and Markandeya—these eight are immortal . In the scripture it
is written.
Verse 9] SADHAKA-SANJIVANl 17
very valiant. He is well versed in the science of warfare as he

has learnt it, from you.
—
' Vikarnasca saumadattistathaiva ca' You should not think
that only the Pandavas are righteous. On our side, my brother
Vikarna is also very righteous and brave. Similarly Bhurisrava,
the grandson of our great grandfather's brother, Bahlika and the
son of Somadatta, is also very righteous. He has also performed
several holy sacrifices, by offering great gifts. He is also a very
brave and great chariot-warrior.
[In the warfare, Vikarna was killed by BhTma, and Bhurisrava
was killed by Satyaki.]
Here, by mentioning these names Duryodhana means to say,
"O preceptor (Acarya), in our army, there are so many valiant
warriors, such as you, Bhisma, Kama, Krpacarya etc., while in
the army of the Pandavas, such valiant warriors are not seen. In
our army, two great warriors named Krpacarya and Asvatthama
are immortal, while in the army of the Pandavas there is none.
Moreover, in our army there is no scarcity of righteous persons,
therefore, we need not be afraid of them.
II II
anye ca bahavah sura madarthe tyaktajlvitah
^
nanasastrapraharanah sarve yuddhavisaradah
And there are many other heroes well trained in warfare,
who, equipped with various weapons and missiles, have staked
.
their lives for my sake 9
Comment: —
—
’Anye ca bahavah sura madarthe tyaktajlvitah' Besides the
above-mentioned heroes, there are many great chariot-warriors, such
as Bahlika, £alya, Bhagadatta, Jayadratha etc., in our army* who
have come here to fight, by staking their lives for me. They may be
killed in the war, but they will not run away from the battlefield.
How should I express my hearty thankfulness, to them before you?
' Nanasastrapraharanah sarve yuddhavisaradah' All these
—
heroes are experts in the use of weapons, such as swords, maces,
tridents and missiles, such as arrows and javelins etc. They are
in everyway, experts in the science of warfare.'
—
Link: When Duryodhana by his cleverness could not deceive
Dronacarya, who did not say anything , he had a second thought.
This thought is described by Sahjaya in the next verse.*
aparyaptam tadasmakam balam bhlsmabhiraksitam

paryaptam tvidametesam balam bhimabhiraksitam
Our army is inadequate and is easier to be conquered, as it is
protected by Bhisma (a well -wisher of both the armies). But their
army marshalled by Bhima, is unconquerable (because Bhima
guards it well). 10
Comment: —
'Aparyaptam tadasmakam balam bhlsmabhiraksitam '
Duryodhana thinks about his army because of unrighteousness
—
and injustice, Duryodhana is afraid that, "Our army though larger
than that of the Pandavas, is easier to be conquered, because
our army is unwieldy, indisciplined, disunited and faint-hearted,
while the army of the Pandavas, is compact, disciplined , united
and fearless. The chief protector of our army is Bhisma, who
is friendly to both the armies. He, is a great devotee of Krsna
He, in his heart has great respect for Yudhisthira and love for
* Sanjayaby means of the divine insight he was endowed with by Sage Vyasa,
was able to know even the minds of the warriors (Mahabharata, Bhisma. 2/11 ).
Aijuna. Therefore, though outwardly, he is on our side, yet at

heart, he is a well-wisher of the Pandavas. He is the field-marshal
of our army. Under these circumstances, how can our army gain
victory, over the Pandavas?
'Paryaptaih tvidametesam balam bhlmabhiraksitam' But, this
army of the Pandavas can be victorious over our army, very
—
easily because all the warriors of their army are united, without
having any difference of opinions. The protector of their army,
is Bhima who is brave and who has always defeated me, since
childhood. He has taken a pledge to kill all the hundred brothers
including me, he is bent on destroying us. His body is as strong
and hard as an adamant. I poisoned him but it did not kill him.
Having such a protector as Bhima, the army of the Pandavas is
certainly capable of gaining victory over our army.
Here, a doubt may arise that Duryodhana named Bhlsma, who
was their field-marshal in defence of their army, but he named
Bhima, who was not a field-marshal in defence of the army of
the Pandavas. The answer is, that at that time Duryodhana was
not thinking about the field- marshals, but about the strength
of the two armies. Duryodhana, was very much influenced by
Bhlma's power, so he named Bhima, as the protector of the
army of the Pandavas.
An Important Matter
Aijuna, beholding the army of the Kauravas raises his
bow (Gita 1/20), while Duryodhana, seeing the army of the
Pandavas approaches Dronacarya and requests him to watch
the army of Pandavas, arrayed for battle. It proves that
Duryodhana’s mind has been by fear-struck.* Though afraid ,
* When the conchs of the army of the Kauravas blared forth, their sound had
no effect on the army of the Pandavas. But when the conchs of the army of the
Pandavas blared forth, their sound rent the hearts of Duryodhana etc., (1/13,19).
It proves that by following the path of injustice and unrighteousness the
hearts of Duryodhana etc., had become weak and horror-struck.
yet with his cleverness he wants to please Dronacarya, and

instigate him, against the Pandavas. The reason is, that in
Duryodhana's heart, there are unrighteousness, injustice and
sin, and it is a rule that an unrighteous, unjust and sinful
person cannot live, happily and peacefully. On the other
hand , in Arjuna's heart there are righteousness and justice.
So he does not play any trick and have any fear to serve
his self-interest. He is fearless, courageous and brave. That
is why, he orders Lord Krsna, "O Krsna, place my chariot,
between the two armies" (1/21). It means that a person, who
depends on perishable riches and property, etc., and whose
heart is full of unrighteousness, injustice and ill-feeling, does
not possess real power. He is hollow from within, and is
never fearless. On the other hand one who depends on God
and follows righteousness, is never fearful. His power is real,
and he always remains free from cares and fears. Therefore,
strivers, who aspire for God-realization should perform their
duty by depending only on God, and for His sake, renounce
unrighteousness, and injustice etc. They should never follow the
path of unrighteousness, by attaching importance to material
prosperity and contact-bom pleasures, because these two lead
men to damnation, rather than to peace.
—
Appendix Arjuna, instead of accepting the Lord’s Narayani
army well-equipped with arms and ammunition, accepted unarmed
Lord Krsna* while Duryodhana in place of Lord Krsna accepted
His Narayani army. It means that Aijuna had an eye on Lord
Krsna while Duryodhana had an eye on His stately power.
The heart of the person, who has an eye on God , is strong
because God’s strength is real. But the heart of the person who
* evamuktastu krsnena kuntTputro dhananjayah
ayudhyamanam sangrame varayamasa kesavam (Maha. Udyoga. 7/21 )
“When Lord Krsna said so, Aijuna, KuntT’s son in the battlefield instead of
accepting the Lord’s one AksauhinI army , accepted unarmed Lord Krsna as his
helper who wouldn’t fight in the war.”
Verse 11 ] SADHAKA-SANJIVANl 21
has an eye on worldly power is weak as the strength of the

world is unreal.
—
Link: Now Duryodhana to please Bhisma instructs all the
great chariot- warriors of his army, and says: —
Tdi T S( % n w 11
ayanesu ^
ca sarvesu yathabhagamavasthitah
bhismamevabhiraksantu
• • bhavantah• sarva eva hi
Now all of you, stationed in your respective positions on all
fronts, guard Bhisma, in particular, on all sides. 11
Comment: —
'Ayane$u ca sarvesu yathabhagamavasthitah bhismameva -
—
bhirak$antu bhavantah sarva eva hi' All of you (warriors),
stationed in your respective position on different fronts, should
guard Bhisma on all sides.
By saying the above words, Duryodhana wants to please
Bhisma, so that he may be partial to his army. Secondly, he
gives instruction to the warriors of his army, to see that Sikhandl
should not face Bhisma. If Sikhandl comes in front of Bhisma,
the latter will not use his arms and weapons against him, because
he was a woman in the previous birth. In that birth also, first he
was a woman and later he changed into a man. So Bhisma,
by regarding him as a woman, has promised not to fight with
Sikhandl. Sikhandl, had taken birth by Lord Siva’s boon, to kill
Bhisma. Therefore, if Bhisma is protected from Sikhandl, he
will kill all other warriors of the army of Pandavas, and their
victory is certain. Therefore, Duryodhana gives instruction to
all the great chariot-warriors of his army, to guard Bhisma.
—
Link: Finding Duryodhana discouraged by getting no hopeful
response, from Dronacarya, Bhisma in order to express his
affection for him, cheers him up. This is expressed by Sahjaya,

in the next verse.
TTW cjc£: fading: I
MCUMCHTJ!
tasya sanjanayanharsam kuruvrddhah pitamahah
^ II
simhanadam vinadyoccaih sankham dadhmau pratapavan
The grand old man of the Kaurava race, their glorious grand -
uncle Bhisma, cheering Duryodhana roared loudly like a lion, and
.
blew his conch 12
Comment: —
—
’Tasya sanjanayanharsam’ Here, it should have been said,
that Bhisma blew his conch and it cheered Duryodhana. But it
is said that Bhisma, cheering up Duryodhana , blew his conch .
Sanjaya wants to state that the very action of blowing the conch,
will certainly cheer up Duryodhana. To express this influence of
Bhisma, Sanjaya uses the adjective ’Pratapavan’ (glorious).
—
’Kuruvrddhah’ Though in the Kuru face Bahlika (the younger
brother of Bhlsma’s father Santanu), was older than Bhisma, yet
Bhisma, possessed better knowledge of righteousness and God,
than all other old members, in the race. So Sanjaya, calls him
’Kuruvrddhah’, (the grand old man of the Kaurava race).
—
’Pratapavan’ Bhisma was well-known for his renunciation
of wealth and woman i.e., he did not accept any kingdom nor did
he marry. He was well-versed in military science and scriptures.
So the warrior class were very much influenced by him.
When Bhisma for his brother Vicitravlrya kidnapped all
by himself , the daughters of the king of KasI, from the place
where their suitors had assembled to marry them, the Ksatriya
suitors attacked him, but he alone defeated all of them. He was
so well-versed, in the science of weapons and warfare, that he
did not accept his defeat even against his preceptor Parasurama,
who had taught him the science of weapons etc. Thus he had
great influence over the Ksatriyas (warrior class), because of his
skill in military science.
When Bhlsma was lying on a bed of arrows Lord Krsna
said to Yudhisthira, "If you want to put any question on
righteousness ( Dharma), ask him now, because the sun of the
knowledge of scriptures, is going to set, i.e., Bhlsma, a great
scholar of scriptures is going to die."* Thus, we see that he had
great mastery over the scriptures and others were very much
influenced by this knowledge.
—
'Pitamahah' This word seems to mean that Dronacarya did
not attach any importance to the tricks played by Duryodhana.
He understood that Duryodhana wanted to deceive him. So he
remained silent. But Bhlsma is the grand-uncle of Duryodhana.
So he sees Duryodhana's child-like behaviour, in his tricks. Hence
Bhlsma unlike Dronacarya, breaks his silence and blows his conch
to cheer up Duryodhana, and show his affection for him.
—
'Siihhanadam vinadyoccaih sarikham dadhmau' When a lion
roars ferociously, even large wild animals like elephants etc., get
horror-struck. Similarly, by roaring ferociously, Bhlsma blew
his conch to cheer up Duryodhana, and terrorise the warriors,
of the hostile army.
—-
Appendix Duryodhana’s relationship with Dronacarya
was that of pupil teacher while with Bhlsma he had the family
relationship. Where there is the pupil-teacher relationship, there
is no partiality but in family relationship because of the affection
for the family, partiality ensues. Therefore having heard the
tricky words uttered by Duryodhana, Dronacarya remained quiet
which discouraged Duryodhana. But because of family-affection,
having seen Duryodhana sad, Bhlsma blew the conch in order
to encourage Duryodhana.
* Mahabharata , Santi . 46/23

Link:— In the verse that follows, Sahjaya narrates the effect

of sounding the conch by Bhisma .
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II
tatah sankhasca bheryasca panavanakagomukhah
sahasaivabhyahanyanta sa sabdastumulo’bhavat
Then conchs, kettledrums, tabors, drums and cow horns, -
suddenly blared forth and the noise was tumultuous 13 .
Comment: —
'Tatah sankhasca bheryasca panavanakagomukhah' Bhisma
had not blown his conch to declare war, his purpose was to
cheer up Duryodhana, but the army of the Kauravas thought
—
that the war was declared. So hearing the sound of the conch,
all musical instruments such as conchs etc., of the Kaurava-army
suddenly blared forth.
Conchs are found in the sea. These are blown in adoration
of God, on auspicious occasions and for declaring a war. 'Kettle-
drums' (bheri), are drams with large hollow bowls of iron, with
tops made of skins of buffaloes and are beaten with a wooden stick.
They are kept in temples and forts, and are beaten, specially on
functions and auspicious occasions. 'Tabors' (panava), are small
drams like a tambourine. These are made of iron or wood , with
tops covered by the skin of goats, and are beaten with hand or a
wooden stick. Their beating is regarded as auspicious, as adoration
to Lord Ganesa. 'Anaka' (dram), is a musical instrument made
of clay, with the top covered by leather and beaten with a hand .
'Gomukha' (cow-horn), is a musical wind instrument, consisting
of a long metal tube usually bent like a serpent , having a cow
shaped mouth and is blown with the mouth .
—
’Sahasaivabhyahanyanta’* Kaurava-army was full of great
* Here instead of saying that the army of the Kauravas blared forth their musical
instruments, it has been said that the instruments blared forth . This construction
of the sentence shows enthusiasm and ease of the army .
enthusiasm. Therefore, as soon as Bhlsma blew his conch, all

their musical instruments suddenly blared forth, all at once
without much effort.
—
'Sa sabdastumulo' bhavat' The sound of the musical
instruments, such as conchs etc., of the Kaurava-army,
standing in divisions and sub-divisions, was tumultuous, and
was echoed all over.
—
Link: In the beginning of this chapter, Dhrtarastra asked
Sahjaya, "What did my sons and the sons of Pandu do, while
assembled on the battlefield?" Therefore, Sahjaya explained from
the second to the thirteenth verses, what Dhrtarastra' s sons did.
In the next verse, Sahjaya says what Pandu's sons did.
cTrf: l
TUSra: II X* II
1
tatah svetairhayairyukte mahati syandane sthitau

madhavah pandavascaiva divyau sankhau pradadhmatuh
*
Then, seated in a glorious chariot drawn by white horses, Sri
Krsna as well as Arjuna, blew their divine conchs. 14
Comment: —
—
'Tatah svetairhayairyukte' The Gandharva (a celestial
musician) named Citraratha gave Aijuna, one hundred divine
horses. It was ordained that they would always remain one
hundred in number even though many of them were killed, on
the battlefield. They could go to heaven or live on the earth.
Out of these, one hundred horses, four beautiful and well-trained
horses, were harnessed to Aijuna's chariot.
—
' Mahati syandane sthitau ' The Fire-god (Agni) suffered
from indigestion because a lot of ' ghee' (clarified butter) was
offered in a holy sacrifice to him. Therefore, though the fire-god
wanted to cure his indigestion by consuming medicinal herbs of
the Khandava forest , but he was unable to do it because it was

protected by other gods. Whenever he tried to bum it, 'Indra',
the king of the gods extinguished the fire with the rain. At last,
with Aijuna's help Agni cured his indigestion, by burning the
whole forest and being pleased with Aijuna, Agni gave him a
very large and glorious chariot. As many weapons and missiles
as could be accommodated in nine bullock carts, were held in
it. It was gilded and glorious. Its wheels were strong and huge.
It's flag, shone like lightning over about a ’Yojana (eight miles),
in distance. In spite of being so long it was neither heavy, nor
could, it stop or be entangled in trees etc., Hanuman (the monkey-
god, who acted as a spy in Rama's march against Ravana), was
the emblem on the flag.
—
'Sthitau' 'Sthitau' means, that the beautiful and glorious
chariot became more so, because Lord Krsna Himself , and His
dear devotee Aijuna, were sitting in it.
—
'Madhavah pandavascaiva' 'Ma' is LaksmI, the goddess of
wealth and prosperity, and 'Dhava,' is the husband or owner.
Therefore, 'Madhava' means the Lord of LaksmI, Sri Krsna, the
incarnation of Lord Visnu. Here, Pandava, has been used for
—
Aijuna, because he is the chief among the Pandavas 'Pandavanarii
Dhanahjayah; (Gita 10/37). [Lord Krsna says, "Among the Pandavas,
I am Dhananjaya (Aijuna).]" (He has been called chief among the
Pandavas, because he had no individuality, apart from Lord Krsna.)
Arjuna and Sri Krsna were the incarnations of 'Nara' and
'Narayana', respectively. In the beginning of every 'Parva' (section)
of Mahabharata, there is salutation to Nara (Aijuna) and Narayana
(Lord Krsna). Thus, from this point of view also, Lord Krsna
and Aijuna both, were chiefs. Sanjaya also says in the last verse
of the Gita, "Wherever there is Sri Krsna, the Lord of Yoga,
and wherever is Aijuna, the wielder of the bow (Gandlva bow),
there are prosperity, victory, glory and righteousness; this is my
conviction" (18/78).
—
' Divyau sankhau pradadhmatuh ' Lord Krsna and Arjuna,
loudly blew their conchs, which were glorious and divine.
Here, it. may be stated, that it was proper on the part of
Bhlsma to blow his conch first, because he was the field-marshal
of the Kaurava-army. But how far was it justified on the part of
Lord Krsna, the chariot-driver of the Pandava-army, to blow the
conch, when the field-marshal, Dhrstadyumna of the Pandava-
army, was there? The answer, is that Lord Krsna is ever chief ,
whether He works as a chariot-driver or a great qhariot-warrior. He
is ever great, whatever the rank He may hold, because His rank
is ' Acyuta' (fixed), He never deviates from his divine nature. In
Pandava-army, Lord Krsna was the chief and director. Even when,
he was a boy, Nanda and Upananda etc., obeyed him. Therefore,
they, by obeying him, started to worship Govardhana, (a mountain),
instead of Indra, the king of gods, who had been worshipped for
generations. It means, that the Lord, in whatever state, place and
circumstance, He may live, is ever the chief. Therefore, Lord
Krsna was the first in the Pandava-army, to blow his conch.
One, who is really inferior, regards himself as superior, after
getting an appointment to a high post. On the contrary, one who
is really superior is superior everywhere, and he elevates the
post, at which he works. Thus, Lord Krsna, while working as a
chariot-driver, elevated that post.
—
Link: Sahjaya in the next four verses, in explaining the
previous verse and giving some more details, describes the
blowing of conchs by other warriors.
^4 «
paneajanyam hrsikeso devadattam dhananjayah
||
^ ||
paundram dadhmau mahasahkham bhimakarma vrkodarah

28 SRlMADBHAGAVADGITA [Chapter 1
Hrslkesa (Sri Krsna), blew his conch named Pancajanya,

Dhanahjaya (Arjuna), his conch called Devadatta; while Vrkodara
(Bhima), of terrific deeds, blew his mighty conch the Paundra. 15
Comment: —
—
'Pancajanyam hrslkesah' 'Hrslkesa', means the master of mind
and senses, Lord Krsna who pervades the mind and intellect
of all viz., who is acquainted with the hearts of all the people,
arranged on the side of the Pandavas, blew his conch named
Pancajanya. Lord Krsna having killed demon named Pahcajana
who appeared in the form of a conch, used him as a conch. So
His conch was named as 'Pancajanya."
—
'Devadattam dhananjayah ' The word 'Dhananjaya means
conqueror of wealth. At the time of the holy sacrifice named
Rajasuya, Arjuna took over wealth of many rulers on gaining
victory, over them. So Aijuna was called 'Dhananjaya.* Indra, the
king of gods, gave Aijuna the conch named Devadatta, while he
was fighting with demons named Nivatakavaca etc. It produced
such a loud and horrifying sound that the army of the enemies
became terror-struck. This conch was blown by Aijuna.
'Paundram dadhmau mahasankham bhlmakarma vrkodarah’
Bhima, was named 'Bhlmakarma (doer of tremendous deeds)
—
because he killed demons, such as Hidimba, Baka and Jata etc.,
and valiant warriors, such as KIcaka and Jarasandha etc. In his
belly, besides the heat which helps to digest food, there was a
special fire, named 'Vrka' which digested a lot of food, very easily.
It was because of his great digestive power, that he was named
'Vrkodara.' Thus, Bhima who was the doer of terrific deeds and
possessed strong digestive power, blew his mighty conch , Paundra.
* Mahabharata, Virata. 44/13

-
Verse 17 18] SADHAKA-SANJlV AN! 29
anantavijayam raja kuntiputro yudhisthirah

nakulah sahadevasca sughosamanipuspakau
King Yudhisthira, son of Kunti, blew his conch Anantavijaya;
while Nakula and Sahadeva, blew their conchs, the Sugho$a and
.
Manipuspaka, respectively 16
Comment: —
'Anantavijayam raja kuntiputro yudhisthirah nakulah
— —
sahadevasca sughosamanipuspakau ' Arjuna, Bhlma and
Yudhisthira the three were KuntT's sons while Nakula and
Sahadeva were Matin's sons. So the adjective 'Kuntlputra' (KuntTs
sons) has been used for Yudhisthira.
Yudhisthira has been called a king because he was the ruler
of half of the Indraprastha kingdom before exile and according
to the promise and the law , he should have been a king after
living in exile for twelve years and one year's incognito residence.
Moreover, by calling him a king, Saiijaya wanted to hint that he
would be the king of the entire territory afterwards.
I
^
kasyasca paramesvasah sikhandl ca maharathah

dhrstadyumno viratasca satyakiscaparajitah
drupado draupadeyasca sarvasah prthivipate
saubhadrasca mahabahuh sankhandadhmuh prthak prthak
The king of Kasi, the excellent archer and Sikhandl, the great
-
chariot warrior, Dhrstadyumna and Virata, and the invincible
Satyaki, king Drupada, as well as, the five sons of Draupadi,
-
and the mighty armed Abhimanyu, son of Subhadra, all of them
-
blew their respective conchs. 17 18
30 SRlMADBHAGAVADGlTA [Chapter 1
Comment: —
’Kasyasca paramesvasah sikhandl ca maharathah dhrstadyumno
viratasca satyakiscaparajitah drupado draupadeyasca sarvasah
prthivipate saubhadrasca mahabahuh sankhandadhmuh prthak
—
prthak ' The great chariot-warrior Sikhandl, was very
/
brave. He in his previous birth was a woman, (the daughter

named Amba of the king of Kasi), and in this birth also, was
bom as a daughter to king Drupada. Afterwards, she became
a man by getting manhood from a genie, named Sthunakarna.
Bhlsma knew all this and therefore, he regarded him as a woman,
and did not shoot arrows at him. Arjuna while fighting kept
Sikhandl ahead, shot arrows at Bhlsma and overthrew him from
the chariot.
Arjuna’s son Abhimanyu, was very brave. In warfare, he
killed many warriors, by entering the array of soldiers stationed,
in the form of a circle formed by Drona. At last, six great chariot-
warriors of the army of Kauravas, surrounding him by foul means,
attacked him with weapons and missiles. He was killed, when
Duhsasana's son, hit him on the head, with a mace.
Sanjaya, mentioned only one warrior named Bhlsma, who
blew his conch from the Kaurava-army, while he mentioned
eighteen warriors, such as Lord Krsna, Arjuna, Bhlma etc.,
from the Pandava-army . It seems that Sanjaya, did not want to
describe the unrighteous side of the Kaurava-army, in detail.
But, he had great regard for Lord Krsna, the Pandavas and the
Pandava-army, because of their righteousness. So he thought it
proper, to describe the warriors of Pandava-army, in more detail
and he took delight in describing them.
—
Link: In the next verse is described the effect of the sound
of the conchs on the Kaurava -army.
fsraf rjtjcil ^T
^ II
^ vyadarayat
sa ghoso^ dhartarastranam hrdayani
^ ^ Tr T II
nabhasca prthivlm caiva tumulo vyanunadayan

The terrible din, echoing through the sky and the earth, rent
the hearts of Dhrtarastra 's sons, who had usurped the kingdom
by unjust means 19.
Comment: —
'Sa gho$o dhartarastranam hrdayani vyadarayat nabhasca
—
prthivlm caiva tumulo vyanunadayan’ The sounds of the conchs
of the Pandava-army, was so thunderous, roaring and horrifying,
that it echoed through the sky and the earth, and rent the hearts
of the Kauravas, who had usurped the empire, and also of the
kings, who had come to fight on their side. It means, that, as
a weapon or a missile, rends the heart and causes it pain so
does, the sound of the these conchs. That sound discouraged
the Kaurava-army and its warriors were horror-struck, at the
formidable strength of the Pandava-army.
Sanjaya was relating the incidents to Dhitarastra. So it seems
that it was not proper on his part to mention, 'Dhartarastranam'
(Dhrtarastra's sons). He should have mentioned ’Tavaklnanam'
(his sons and relatives), which would have been polite. But he
used the word correctly, because it was justified on his part to
use it as he meant to say, that his sons usurped the kingdom.
Their hearts were rent, because they were unrighteous. Therefore
the use of the word is justified further.
Here a question may arise why there was no effect of the
sound of the war instruments, such as conchs etc., of the eleven
AksauhinI army (In an AksauhinI army there are 109350 foot
soldiers, 65610 horses, 21870 chariots and 21870 elephants) of
the Kauravas* on the Pandava-army, but the sound of the conchs
* It was impossible for Duryodhana to have such a large eleven AksauhinI
of seven Aksauhinl army of the Pandavas rent the hearts of the

Kaurava-army. The answer is that the hearts of those who are
righteous and just , are impregnable. Pandavas had ruled over
the empire with justice and righteousness, before their exile
and also demanded their empire from the Kauravas, which was
a just demand. On the other hand, the hearts of those who are
unrighteous, unjust and sinful, are weak, doubtful and full of
fear. It is their sin or injustice, which weakens their hearts.
Duryodhana and his group, tried their best to kill Pandavas, by
—
any means fair or foul. They usurped their empire and caused
them much trouble. Thus, they stood for unrighteousness. So the
sound of the conchs of seven Aksauhinl army of the Pandavas,
rent their hearts, with a piercing pain.
This incident, warns a striver, that he should never have
unjust and unrighteous dealings, through his body, speech and
mind, because these weaken the heart and create fear, in it. For
example, the creatures of the world, including the gods and the
demons, were afraid of Ravana, the king of Lanka. But when
he abducted SIta, he being terrified, looked here and there, to
see if anyone was watching him (Manasa 3/28/4-5).
—
Link: In the first verse, Dhrtarastra put a question, about
his sons and sons of Pandu. Sahjaya answered the question,
from the second to the nineteenth verse. Now Sahjaya starts
army. But when the Pandavas were exiled , Duryodhana adopted the policy of
Y udhisthira. As Yudhisthira ruled over the subjects with justice and righteousness
to give them comfort, thinking it his duty , Duryodhana also did the same to establish
his influence over them. It was because of his good behaviour towards the people
for thirteen years that the army which liked the Pandavas , came over to his side.
Thus he could win the confidence of nine Aksauhinl army because of his good
behaviour. Lord Krsna gave him one Aksauhinl army . Moreover he tricked one
Aksauhinl army of king Salya of Madra to his side which had been on the side
of the Pandavas . Therefore on the side of the Kauravas there was an army eleven
Aksauhinl in number while on the Pandava side it was seven Aksauhinl.
the dialogue in the next verse between Lord Krsna and Arjuna,
which is known as The Bhagavadgita’.
3T«r i
ycjrl mu ^ ci:||
cR?T
^ ^ ^TTF *^ Hcl I
ST
ra^TfTT
'
jSnzr |
|
atha vyavasthitandrstva dhartarastran kapidhvajah

pravrtte sastrasampate dhanurudyamya pandavah
hrslkesaih tada vakyamidamaha mahipate
Now, O Lord of the earth, seeing Dhrtarastra’s sons arrayed
against him, and the fighting about to commence with missiles,
Pandava (Arjuna) whose ensign bears the Hanuman, lifting his
bow, spoke the following words, to Kr$na 20.
Comment: —
—
'Atha' This word means, that now Sanjaya begins the
Bhagavadglta, in the form of a dialogue between Lord Krsna
and Aijuna. This dialogue, ends with the word 'Iti' used in the
seventy-fourth verse of the eighteenth chapter. Similarly, the gospel
of the Gita begins, with the eleventh verse of the second chapter,
and ends with sixty-sixth verse of the eighteenth chapter.
—
'Pravrtte sastrasampate' Though Bhlsma had blown his conch
to cheer up Duryodhana, not to declare war, yet the Kaurava and
Pandava armies thought that the war had been declared, and so
they became ready with weapons and missiles in their hands.
Seeing them equipped with weapons and missiles, Aijuna also
lifted his bow, named Gandiva.
—
' Vyavasthitan dhartarastran drstva' By these words Sanjaya
means, "When your son Duryodhana saw the army of Pandavas, he
fled to Dronacarya. But when Aijuna saw the army of Kauravas,
—
he lifted his bow." 'Dhanurudyamya' (took his bow) it shows,
that Duryodhana was filled with fear, while Aijuna was fearless,
courageous and valiant.
—
'Kapidhvajah ' By using this epithet 'Kapidhvajah', Saiijaya
wants to remind Dhrtarastra of Hanuman, sitting on the banner
of Aijuna's chariot. When Pandavas used to live in the forest,
one day suddenly, the wind dropped a divine lotus having a
thousand leaves before Draupadl. She was very much pleased
to see it, and she said to Bhlma, "O excellent among the brave,
bring me several lotuses of this kind." Bhlma, started to satisfy
her desire. When he reached the Kadall forest, he happened to
meet Hanuman. Both of them talked about many things. At last
Hanuman desired to grant him a boon. Bhlma said, "May your
kindness continue to be with me!" Hanuman said, "O son of wind-
god, when uneasy by being injured with arrows and weapons,
enter the army of the enemy and make a roar, I'll enhance that
roar by adding my own power to it. Moreover, by sitting on the
banner of Aijuna's chariot I'll make such a roar, that it will be
deadly terrifying to your enemy, and you will gain a victory,
over them and kill them very easily.” * Therefore, the victory of
those, on whose banner Hanuman was sitting, was certain.
—
'Pandavah' Dhrtarastra, used the word 'Pandavah' in his
question. Therefore, Sanjaya also used the word 'Pandavah', several
times (as in 1/14 and here in 1/20) to remind Dhrtarastra of
the Pandavas.
—
'Hrsikesam tada vakyamidamaha mahlpate' Duryodhana,
seeing the army of Pandavas, approaching his preceptor Drona,
spoke the words cleverly; while Aijuna seeing the army of
Kauravas approaching Lord Krsna, who is a world-teacher, who
is acquainted with the hearts of all, and who is the inspirer of
mind and intellect etc., spoke the words full of bravery, courage,
and duty.
* Mahabharata, Vana. 151/17-18

Verse 21 - 22] SADHAKA-SANJIVANI 35
4-Kjl **l 4) 4s
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uvaca
arjuna
II
^ II
senayorubhayormadhye ratham sthapaya me’cyuta
yavadetannirikse'ham yoddhukamanavasthitan
kairmaya saha yoddhavyamasminranasamudyame
Arjuna said:
O Acyuta, (Acyuta means one who does not deviate from his
divine glory) place my chariot between the two armies and hold
-
it there, till I have carefully observed the war minded warriors,
. -
with whom, I must wage this war 21 22
Comment: —
'Acyuta senayorubhayormadhye ratham sthapaya' The two
—
armies were stationed at such a distance, from each other from
where they could shoot arrows etc., at each other. Arjuna asked
Lord Krsna to place the chariot in the middle. It was middle in
two ways (i) The middle of the breadth of the armies, (ii) The
middle of the two armies viz., equidistant from the two armies
should be the same. His purpose was to see the two armies, easily.
'Senayorubhayormadhye' has been used in the Gita three
—
times here (in 1/21), in the twenty-fourth verse of this chapter
and in the tenth verse of the second chapter. He uses this phrase
three times, because the first time he asks Krsna to place the
chariot between the two armies (1/21), then Lord Krsna placing
the chariot between the two armies, tells Arjuna to behold the
Kauravas (1/24) and afterwards, preaches the gospel to despondent
Arjuna, right there (2/10). To begin with, Arjuna was valiant,
but when he saw his kith and kin in battle array, he developed
an attitude of disinterest being overtaken by attachment. Finally,
Lord Krsna preached the gospel of the Gita, which dispelled his
attachment. It means, that a man in whatever circumstances he
is, by making proper use of circumstances, can be free from
desires and can realize God, because God (Paramatma), always
remains uniform in all circumstances.
'Yavadetannirikse'ham ranasamudyame' How long should
—
the chariot be placed between the two armies? Aijuna says, "Hold
the chariot there, till I have carefully observed those war-minded
kings with their armies, who are stationed in the army of Kauravas
and with whom I have to wage war. Let me see the heroes, I
have to encounter . Let me, also see which of them are inferior,
superior and equal to me, in heroism."
Here, by the phrase 'Yoddhukaman,' Aijuna means to say,
that they sent a proposal of conciliation, but the Kauravas did
not accept it, as they had a keen desire to wage war. So, he
wants to observe the warriors and their bravery , which makes
them so confident to wage war.
yotsyamananavekse’harii ya ete’tra samagatah

dhartarastrasya durbuddheryuddhe priyaciklrsavah
-
I desire to watch the evil minded Duryodhana's well wisher
rulers, who have assembled here with their armies and are ready
-
to fight 23
Comment: —
Dhartarastrasya* durbuddheryuddhe priyaciklrsavah' Here
Aijuna, by calling Duryodhana evil- minded, wants to convey
—
how Duryodhana conspired for their destruction several times
and tried his best to humiliate them. Aijuna says, "We are the
—
* There are two meanings of the term 'Dhartarastra' ( 1 ) Dhrtarastra's sons
or relatives, (2) those who usurp kingdom. Here this term has been used for
Dhrtarastra's son, Duryodhana.
-
Verse 24 25] SADHAKA-SANJlVANl 37
lawful owners of half the empire but he wants to usurp it. He

is evil-minded and these kings have assembled here to try to do
good to him. But the duty of a friend, is to give him such advice
as may add to his welfare now and hereafter. But, these kings
instead of removing his evil-mindedness, want to enhance it and
are really degrading him , by instigating him to wage war. They
are not thinking of his welfare here and hereafter. As friends,
they should have advised him to rule over, half of the kingdom
and handover the other half , to us, the Pandavas. Thus, he would
have ruled over half of the empire, and his life in the next world
would also have been protected."
—
'Yotsyamananavekse'ham ya ete'tra samagatah' I want to
observe the warriors, who are so impatient to wage war. They
have favoured unrighteousness and injustice; so they are sure to
be ruined in the war, against us.
—
'Yotsyamanan' it means that Aijuna wants to see those,
who have a keen desire to fight.
—
Link: In the next two verses, Sahjaya tells us what Lord
Krsna did after hearing Arjuna's words.
H 3W dWq
<
*TRtT I
TTTSf
sanjaya uvaca
II
^ II
evamukto hrslkeso gudakesena bharata
senayorubhayormadhye sthapayitva rathottamam
bhismadronapramukhatah sarvesam ca mahlksitam
uvaca partha pasyaitan samavetankuruniti
Sanjaya said:
-
"O Bharata" (born in Bharata family), thus addressed by
.
Gudakesa (one who has control over sleep viz , Arjuna), Hrsikesa
(the Lord of the senses) placed the magnificent chariot between
the two armies, in front of Bhlsma, Drona and all the kings, and
said, "O Partha (the son of Prtha, Kunti), behold all these Kurus,
.
assembled here " 24 25 -
Comment: —
—
'Gudakesena' ’Gudakesa' has two meanings (i) 'Guda' means
'curled' and ' Kesa' means 'hair.' It means one having curly hair
(ii) 'Gudaka' means 'sleep* and 'Isa' means 'master.' It means,
one who has conquered sleep. Arjuna had curly hair and he had
conquered sleep. So he has been called 'Gudakesa'.
—
'Evamuktah' One, who is not a slave to sleep, idleness and
worldly pleasures, but is a slave (devotee) to God; God listens
to such a person and even obeys him. Having said so, in order
to carry out the wish of his devotee-friend Arjuna, Lord Krsna,
placed the chariot between the two armies.
—
'Hrsikesah' 'Hrsika' means 'senses' and 'Isa' means 'Lord.'
Thus 'Hrsikesa means the Lord of the senses. In the twenty-first
verse and also in this verse, this word has been used because
Lord Krsna , who is the inspirer of minds, intellects and senses
and who commands the whole world, has become a chariot-driver
to carry out Aijuna's wish. It shows how kind He is to Arjuna.
'Senayorubhayormadhye sthapayitva rathottamam' Lord
—
Krsna stationed Aijuna's noble chariot in the open space, between
the two armies.
' Bhismadronapramukhatah sarve§am ca mahiksitam' Lord—
Krsna placed the chariot with His sagacity, at such a point from
where his kinsmen such as Bhlsma, his preceptor Drona and
chief kings and warriors of Kaurava-army, could be clearly seen.
—
'Uvaca partha pasyaitan samavetankuruniti' In the word
'Kura', the sons of both Dhrtarastra and Pandu are included ,
Verse 24 -25] SADHAKA-SANJTVANI 39
because both of them belong to the Kuru family. Lord Krsna,

by saying 'Behold all these Kurus assembled here' means, that
by seeing them, Aijuna may think that they are all one, whether
they are on his side or on the opposite side and whether they
are good or bad and thus a feeling of kinship may develop in
him. This feeling of kinship may lead to attachment and make
him inquisitive. Thus, by making Aijuna an instrument, Lord
Krsna wants to preach the gospel of the Gita for the benediction
of the creatures of Kali-age. Therefore, Lord Krsna, instead of
using 'Dhartarastran', used the words ' Kurun'. If he had used
' Dhartarastran', Aijuna would have become enthusiastic and
Lord Krsna, could not have got a chance to preach the gospel
of the Gita and Arjuna's delusion, bom of kinship, could not
have been destroyed. But, Lord Krsna, thought it His duty to
destroy Aijuna's delusion. As a surgeon, first gives medicine, to
a patient suffering from a boil so that it may suppurate and then
performs an operation, to remove the diseased part, in the same
way, God first arouses the hidden delusion of Aijuna and then
destroys it. Here, Lord Krsna by using the phrase 'kurun pasya'
first arouses delusion in order to destroy it, by advice later.
Aijuna in the twenty-second and twenty-third verses of this
chapter wanted to behold and observe them. So Lord Krsna says,
"Behold these Kurus." Lord Krsna could have placed the chariot
without uttering any words but he intentionally used the phrase
'kurun pasya' to arouse attachment in Aijuna.
There is a vast difference, between love for the family and
love for God though there is also a little similarity. When we
have love for members of our family, we overlook their faults,
because we have a feeling of mineness with them. Similarly,
God also does not heed the shortcomings of His devotee, because
He has the feeling that he is His own. But, in domestic love,
importance is attached to matters such as body etc., while in
love for God, there is importance of feelings. In family love,
there is importance of delusion, while in love for God, there is

importance of alliance. In family-love, there is darkness, while
in divine love, there is light. In family-love, a man is negligent
of his duty, while in love for God, being engrossed in love, a
man may forget his duty momentarily, but is never negligent
of his duty. In family-love, there is pre-eminence of the family,
while in love for God, there is pre-eminence of God.
—
Link: In the above-mentioned verse, Lord Krsna told Arjuna
to behold the Kurus. In the next verse, Sahjaya describes what
happened after that.
tatrapasyatsthitanparthah pitrnatha pitamahan

acaryanmatulanbhratrnputranpautransakhlmstatha
svasuransuhrdascaiva
m
senayorubhayorapi
Standing there, Arjuna then saw in both the armies, his uncles,
grand-uncles, teachers, maternal uncles, brothers, cousins, sons,
grandsons, friends, fathers-in-law, and well -wishers, as well. 26
Comment: —
’Tatrapasyatsthitanparthah pitrnatha pitamahan acaryanm -
atulanbhratfnputranpautransakhimstatha svasuransuhrdascaiva
—
senayorubhayorapi’ When Lord Krsna, told Aquna to behold
the Kurus on the battlefield , Aijuna saw the members of his
family, assembled on both sides. He saw his father's brother,
named Bhurisrava, who was just like his father. He saw his
— —
grand-uncles Bhlsma and Somadatta etc., preceptors Drona and
Krpa etc., maternal uncles, such as Purujit, Kuntibhoja, Salya and
—
Sakuni etc., brothers and cousins Bhlma and Duryodhana etc.,
sons, such as Abhimanyu, Ghatotkaca, Laksmana (Duryodhana's
son) etc., grandsons, such as the sons of Laksmana; friends of

Duryodhana, named Asvatthama etc., and also his friends; fathers-
in-law such as Drupada and Saibya etc., and also well-wishers,
such as Satyaki and Krtavarma etc.
—
Link: In the next verse there is description of what Arjuna
didafter seeing members of his family, in both armies.
tansamiksya sa kaunteyah sarvanbandhunavasthitan

krpaya parayavisto visldannidamabravlt
Arjuna, the son of Kunti, seeing all those relations present
there and standing at their appointed places was filled with extreme
compassion and uttered these following words, in sadness. 27
Comment: —
—
'Tan sarvanbandhunavasthitan samiksya' Besides the warriors
mentioned in the previous verse, Aijuna saw great grandfathers,
such as Bahllka etc., brothers-in-law, such as Dhrstadyumna,
Sikhandl and Suratha etc., sister's husbands, such as Jayadratha
etc., and several other relatives, who were posted in different
positions in both armies.
—
'Sa kaunteyah krpaya parayavistah' ’Sa kaunteyah' means,
that Arjuna, who was ordered by mother Kunti to wage war and
who full of valour and stout-heartedness, entered the battle-
field to observe the chief warriors of the Kaurava-army, was
overcome by cowardice.
After seeing the warriors, who were related to him, through
family and learning, on both the sides, Aijuna suddenly developed
an attitude of kinship with them because he thought that on both
sides there were his kinsmen and they would be killed in the war.
In this way it was his family that would be destroyed on either
-
side. Thinking thus his stout heartedness gave place to cowardice
and he gave up the idea of war. This faint-heartedness, has been
called by Lord Krsna (in 2/2-3) 'Kasmalam' viz., dejection and
'Hrdayadaurbalyam' viz., weakness of the heart. Aijuna (in 2/7)
also accepted it as 'Karpanyadosopahatasvabhavah' viz., nature
being tainted by the weakness of faint-heartedness. 'Krpayavistah'
means, that faint-heartedness is a temporary phase in him, while
stout-heartedness is a permanent virtue, of his life. Thus the
temporary phase of faint-heartedness cannot last too long, while
his stout-heartedness will remain, forever.
What is extreme cowardice? Extreme cowardice in Aijuna
is, that he does not think and make effort to kill his cruel and
unrighteous opponents, such as Duryodhana, Duhsasana and
Sakuni etc., who, without any reason, insulted the Pandavas gave
them trouble and tried to kill them, somehow or the other. On
the other hand, he is taking pity on them (Gita 1/35,46) and is
thus deviating from his duty, of the warrior-class.
—
'Visldannidamabravit' Arjuna, is very much dejected after
thinking over the consequences of a war for the family, tribe
and country, and speaks the following words.
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arjuna uvaca
drstvemarh svajanam krsna yuyutsum samupasthitam
sidanti mama gatrani mukharh ca parisusyati
Verse 28 — 30] SADHAKA-SANJlVANI 43
vepathusca sarlre me romaharsasca jayate

gandlvam sramsate hastattvakcaiva paridahyate
na ca saknomyavasthatum bhramativa ca me manah
Arjuna said:
O Krsna, at the sight of these kinsmen thus arrayed here,
eager to wage war, my limbs give way, my mouth is parched, my
body shivers and hair stand on end. The bow, Gandiva slips from
my hand, my skin burns all over. My mind is reeling as it were
—
and I am not able even, to stand. 28 30
Comment: —
'Drstvemam svajanam krsna yuyutsum samupasthitam'
Aijuna loved the name Krsna, very much. So he has been
—
addressed by this name in the Gita nine time, more than any
other name. Lord Krsna, similarly loved Aijuna's name 'Partha'
(the son of Prtha, KuntI). Therefore, while talking together,
both of them addressed each other by these names and this fact
was well-known to other people also. Therefore, Sanjaya at the
—
end of the Gita in 18/78 mentions 'Krsna', and 'Partha' 'Yatra
yogesvarah krsno yatra partho dhanurdharah (viz., wherever is
Krsna, the Lord of Yoga and wherever is Partha (Aijuna), the
wielder of the bow).
Dhrtarastra, in the first verse of this chapter, uses the phrase
'Samaveta Yuyutsavah ' (gathered together desirous to fight) and
Aijuna here has said , 'Yuyutsum Samupasthitam' (arrayed eager
to fight). But there is a vast difference, in the views of the two.
Dhrtarastra is partial to his sons. So, he uses the words 'Mamakah'
(Mine), and 'Pandavah' (Pandu's). But Arjuna is impartial. So he
uses the term 'Svajanam' (Kinsmen), which includes, persons of
both sides. It means, that Dhrtarastra is worried about the death
of his sons in the warfare, while Aijuna is worried about the
death of warriors, in both armies, because he thinks that both
the warring groups, are his own kith and kin.
Till now the word 'Drstva' (having seen), has been used three
44 SRIMADBHAGA V ADGITA [Chapter 1
—
times 'Drstva tu pandavarukam' (Having seen the army of the
Pandavas) (1/2), 'Vyavasthitan drstva dhartarastran' (Having seen
Dhrtarastra's party arrayed) (1/20), and here 'Drstvemam svajanam’
(Having seen these kinsmen). It means, that there is no change
in the attitude of Duryodhana, as far as war is concerned. But,
there is a lot of change in Aijuna's attitude. First, after seeing
the sons of Dhrtarastra, Aijuna like a hero, gets ready for war.
But after seeing his relatives present there, he is overwhelmed
with extreme compassion, his bow slips from his hand , and he
is not inclined to fight.
'Sldanti mama gatrani. .bhramativa ca me inanah' Thinking
of the consequences of the war, Aijuna is worried and sad. So
his limbs are giving way, his mouth is getting parched, his body
—
shakes, and his hair is standing on an end. The same Gandlva
bow, the sound of whose string, terrified enemies, is dropping
from his hand and his skin is burning all over.* His mind is
reeling, he is in a dilemma, and he is unable even to stand at
the war-front. He feels, as if he will fall unconscious, and thinks
it is a sin to wage war.
—
Link: After describing the eight signs of his sadness in the
previous verses, now Arjuna mentions the inappropriateness of
war with inauspicious omens, he sees.
fafanifH ^ MV ^nfa fa d i Pi i
nimittani ca pasyami viparitani kesava

na ca sreyo'nupasyami hatva svajanamahave
O Kesava, I also find the omens inauspicious and I do not see
any good in killing my kith and kin, in battle 31 .
* Worry had been compared with pyre. There is a little difference between
the two. Worry bums a living man while pyre bums a dead man.
Verse 32] SADlIAKA-SANJIVANl 45
Comment: —
—
' Nimittani ca pasyami viparitani kesava ' O Kesava, I find the
omens* inauspicious. Enthusiasm in the beginning of an activity,
leads it to success, while dilemma leads, to failure. So Aijuna
—
says that the omens that his limbs are giving way, his body
—
is shaking, his mouth is getting parched are not auspicious.t
Besides, these, other omens, such as the falling of a meteor,
untimely eclipse, earthquake, horrible sound of birds and animals,
obliteration of a black mark in the moon, falling of blood from
clouds, are inauspicious and all of these augur ill.
'Na ca sreyo'nupasyami hatva svajanamahave' I do not see
any good , in killing my kith and kin either in this world or
—
in the next, because only a sinner can destroy his kith and kin.
Therefore, sin, alone will accrue to us by killing them, and that
sin will lead us to hell.
In this verse, in both 'Nimittani pasyami' (I see omens) and
'Sreyah anupasyami' (I see good)}: Aijuna wants to say that,
whether he goes by the omens or by this common sense, it is
certain that it is futile to wage war, and there is no good in it,
for them and for the entire .world.
—
Link: In the next verse Arjuna expresses his reluctance to
get such an undesirable victory.
1% % "
I I I I
* The omens are not responsible for the occurrence of the incidents, they
merely fortell the incidents.
t What Aijuna is regarding as omens are not omens in fact. They are the
defects of senses, body , mind and intellect which Aijuna finds in him because
of his sadness.
$ Here the verb ’PaSyami ' has been used for the omens of the past and the
present and verb ’Anupasyami ’ has been used for the consequence in future.
na kankse vijayam krsna na ca rajyam sukhani ca

kim no rajyena govinda kim bhogairjivitena va
O Krsna, I covet not victory, nor kingdom, nor pleasure. O
Govjnda, of what use to us is kingdom or luxuries or even life? 32
Comment:—
—
’Na kankse vijayam krsna na ca rajyam sukhani ca * Suppose,
we get victory and then we get the kingdom of the entire earth
and also pleasures. These are of no avail. I do not want either
victory, kingdom or pleasure.
—
’Kim no rajyena govinda kim bhogairjivitena va ' When we
do not desire anything (victory, kingdom and pleasure) of what
use to us, is kingdom or pleasure? Victory, kingdom and pleasure,
seem pleasant only, when there is desire for these. But we have
no desire for these. So, how can these be pleasant to us? After
killing our kith and kin, we have no desire to live, because
after death, who will enjoy pleasure? The so-called pleasure,
will rather lead us to worry and unhappiness.
—
Link: In the next verse Arjuna gives the reason, why he
has no desire for victory etc.
I
cT II 33 11
yiuu
^chcii
yesamarthe kanksitam no rajyam bhogah sukhani ca
ta ime’vasthita yuddhe pranamstyaktva dhanani ca
Those, for whose sake we seek kingdom, enjoyment and
pleasure, are here, arrayed on the battlefield, staking their lives
and property. 33
Comment:—
' Yesamarthe kanksitam no rajyam bhogah sukhani ca'
Whatever kingdom, pleasure and enjoyment we desire, we want
—
Verse 34 - 35] SADHAKA-SANJlVANI 47
these for our relatives and friends. With these, we want to please
and serve our teachers, uncles, grand-uncles, and sons etc. We
do not want to possess these for our personal enjoyment.
'Ta ime'vasthita yuddhe pranamstyaktva dhanani ca' But all
of these are arrayed here on the battlefield, staking their lives
—
and property. They have decided to sacrifice even their lives,
on the war front. If all of them are killed, for whom should we
desire kingdom, prosperity and pleasure?
'Pranamstyaktva dhanani ca', means that they are standing
on the battlefield, staking their lives and prosperity. If they had
got a desire for life and prosperity, why would they stand here,
to be slain? It means, that they have renounced, every hope.
—
Link: In the next two verses there is description of the people,
for whom Arjuna wants kingdom, pleasure and enjoyment.
p4m: I
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acaryah pitarah putrastathaiva ca pitamahah
matulah svasurah pautrah syalah sambandhinastatha
etanna hantumicchami ghnato'pi madhusudana
api trailokyarajyasya hetoh kim nu mahikrte
Teachers, uncles, fathers, sons, as well as grand-uncles,
maternal uncles, fathers-in-law, grandsons, brothers-in-law and
other relatives, though they may kill me, I would not seek to slay
* In the twenty-sixth verse Aijuna by saying ‘Pitrnatha pitamahan...’ has
mentioned uncles and grand-uncles first but here by saying ‘ Acaryah pitarah ....’
he has mentioned teachers first. It means that because of his love for his kith and
kin there he mentions uncles first, while in this context of ‘not slaying’ he first
mentions the teachers who are great well-wishers of human beings.
48 SRIMADBHAGAVADGlTA [Chapter 1
them, even for the sovereignty of the three worlds; and least, for
-
this earth ? 34 35
Comment: —
[Lord Krsna in the twenty-first verse of the sixteenth chapter,
says that passion, anger and greed, these constitute the triple gates
to hell. Really these three, are different forms of passion. These
are bom out of our attachment for worldly things and person.
—
Passion has two sides to get the desired thing, and to get rid of
undesired one. Desired things include accumulation and enjoyment.
The desire for, accumulation is known as 'greed' and, desire for
enjoyments, is called 'passion.' If desire for accumulation and
enjoyment is not satisfied, anger accrues. In anger, men perform
actions, to destroy those who create obstacles, in the fulfilment
of their desires. It proves, that men fight to get desired things
and to get rid of undesired ones. But Arjuna, does not want to
fight for either of the two.]
—
'Acaryah pitarah....kim nu mahlkrte' If our kith and kin,
being prompted by greed or anger want to slay me, I do not
seek to kill them, out of anger or greed, because these two are
the gateways to hell.
Here the word 'Api' has been used, two times by Aijuna. It
means, first why should they kill me when I do not create any
obstacle to their selfish motive? Even then suppose, they slay
me, by thinking that I worked as an obstacle to their selfish
motive, I do not seek to slay them. Secondly, though there is
no possibility for the sovereignty of the three worlds coming to
me by killing them, yet, if I get it, I do not seek to slay them.
—
'Madhusudana'* It means that you killed the demons, such
as Madhu etc. But these teachers, such as Drona etc., and grand-
uncles, such as Bhlsma etc., are not demons, they are our near
and dear ones. So, why should I have a desire to kill them?
* Lord Krsna is called Madhusudana because he killed the demon
named Madhu.
—
'Acaryah' I should serve respected and benevolent teachers,
such as Drona etc., rather than fight them. It is appropriate on
our part, even to sacrifice out lives at their feet.
—
'Pitarah' How can we slay our uncles (fathers), out of anger
or greed , when we have got this body linked with them?
—
'Putrah' It is our duty to bring up our sons and our brother's
sons, even though they may stand against us or act badly.
—
'Pitamahah' When our grand-uncles are worthy of adoration,
as our father, they deserve still greater adoration , from us. Though,
they may rebuke and punish us, yet we should not cause any
suffering to them, we should rather serve them and give comfort
to them.
—
'Matulah' Our maternal uncles, being the brothers of our
mothers, who rear us, deserve adoration from us.
—
'Svasurah' These fathers-in-law, are the father to my wife
and my brother's wives. They are just like fathers to us. So how
can I slay them?
—
'Pautrah' We should bring up our grandsons, in a better
way, than our sons, rather than kill them. x
— —
'Syalah' How can we slay the loving brothers of our wives?
'Sambandhinah' I should serve and bring up all the relatives,
rather than kill them. It is improper on our part , to kill them,
even for the sovereignty of the three worlds.
—
Link: Now Arjuna justifies his intention, not to slay his kith
and kin, even from a point of view of consequences.
STRfalfJFT: TTtfrT: FTF3RTCH I

'
nihatya dhartarastrannah ka pritih syajjanardana

papamevasrayedasmanhatvaitanatatayinah
*
O Janardana, (Janardana, the name of Sri Krsna, means
a person who is worshipped by people for prosperity and
emancipation), what delight can we derive by slaying the
sons of Dhrtarastra? Sin alone will attach us by slaying these
desperadoes. 36
Comment: —
' Nihatya dhartarastrannah ka pritih syajjanardana papameva-
—
srayedasmanhatvaitanatatayinah We cannot derive even the
slightest joy, by slaying the sons of Dhrtarastra and the warriors
of their army. If we kill them, out of anger or greed, we shall
have to repent, because the memory of those kinsmen will obsess
us and the grief of their death, will torment us. We cannot get
joy in this world , by killing them and sin will accrue, to us in
the next world, which will torment us there.
—
There are six kinds of desperadoes one who sets fire, who
poisons, who murders, who seizes wealth, who usurps kingdoms
and those who kidnap others' wives.*
,
Duryodhana and his companions have committed all these

criminal offences. They secretly set fire to the residence, where
Pandavas were expected to be sleeping , they poisoned Bhlma
and threw him into water; they made an attempt on the life of
Pandavas; while gambling, deceitfully they deprived Pandavas
of their wealth and kingdom, and in the assembly, Duryodhana
insulted DraupadI, by calling her his waiting-maid and persuaded
Jayadratha to kidnap DraupadI, and he kidnapped her.
In the scriptures, it is mentioned that there is no sin in killing
a desperado (Manusmrti 8/351). But, it is also mentioned in the
scriptures, that non-violence is of great virtue. Therefore, why
should we slay our kith and kin, out of anger and greed?
Though Duryodhana etc., being desperadoes, deserve to be
killed, yet sin will accrue to us as a result of such action, because
"
they are our kith and kin. It is mentioned in the scriptures, that
* Vasistha smrti 3/19
one who kills his kith and kin, is a great sinner. So how can we
kill them? Therefore, it is better to break off our relationship with
them, rather than to kill them. In the same way, as relationship
could be cut off from a son, but he cannot be slain.
—
Link: Having pointed out the evil consequences of war,
Arjuna now dwells upon the sheer impropriety of waging war.
% ^TST f Tnr II $ V9 II
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'
^
'
waiT
tasmannarha vayarii hantum dhartarastran svabandhavan
svajanaih hi katharii hatva sukhinah syama madhava
O Madhava, therefore we should not slay the sons of
Dhrtarastra, our kinsmen; for how can we, by killing our own
kinsmen, gain happiness? 37
Comment:—
'Tasmannarha vayam hantum dhartarastran svabandhavan' —
The arguments against the slaughter of our kith and kin, advanced
so far (from 1/28 to this verse) are enough to convince us, that
it is improper to indulge in a destructive activity, like war. How
can we, who are regarded as virtuous persons, perform such a
hideous act?
'Svajanam hi katham hatva sukhinah syama madhava'
Madhava, if mere thought of their slaughter, is so painful , just
—
imagine how much more painful, it would be to slay them, after
being blinded by avarice and anger. How. can we feel happy
after their slaughter? They are our close relations.
Delusion, which is bom of a sense of mine, deprives Aijuna
of his sense of duty, as a member of the warrior-class. Where
there is delusion, there is no discretion. When discretion is
suppressed by delusion, the sense of duty, gets blurred.
52 SREMADBHAGAVADGITA [Chapter 1
Link:—The question arises, why Duryodhana does not think

along the same lines, as you are thinking, since you are also his
kith and kin. Arjuna explains this, in the two verses that follow .
cjfar
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^
II
II II
yadyapyete na pasyanti lobhopahatacetasah
kulaksayakrtam dosam mitradrohe ca patakam
katham na jneyamasmabhih papadasmannivartitum
kulaksayakrtam dosam prapasyadbhirjanardana
Although these people, with their understanding (discrimination)
clouded by greed do not perceive the evil of destruction of their
own families and the sin accruing from enmity towards friends,
yet O Janardana (Krsna), why should we, who see clearly the sin
involved, in the destruction of the family, not think of turning
away from such a sin? 38 39 -
Comment: —
'Yadyapyete na pasyanti lobhopahatacetasah kulaksayakrtam
—
dosam mitradrohe ca patakam' Greed , consists in desiring to
have more and more of wealth, property, praise, respect and
rank. It is because of greed, that Duryodhana etc., lost discretion
and so they do not think about the disastrous consequences of
war and the sin, that will accrue out of it.
This extraordinary greed, had deprived them of their sense
of discretion, and little do they realize, that the kingdom for
which they are bent upon committing the sin of destroying their
kith and kin, will not stay long, with them. The pleasure of
possession, is soon followed by the pain of deprivation, which
far outweighs the pleasure of possession. With minds clouded
by greed for the kingdom they do not perceive the deadly sin,
Verse 38 - 39] SADHAKA-SANJlVANl 53
which will arise by destroying their own families.

A battle causes loss of time, energy, life and property, and
people are assailed by worries and hardships. When there is a
quarrel between two friends, they turn into enemies. Drupada
and Drona had been friends since childhood. After getting the
kingdom one day Drupada insulted Drona, with the result, that
their friendship turned into enmity. To avenge his insult Drona
got Drupada defeated by his pupil, Aijuna, and thus got half of
his kingdom. Then Drupada, got a holy sacrifice performed to
destroy Drona, and thus both Dhrstadyumna and DraupadI, were
bom. Thus, they do not perceive the evil of destruction of the
race, and the sin, that will accme from enmity towards friends.
An Important Matter
We managed life well, without things which we do not
possess. The paucity of things was not so painful as it is, if we
miss those things, after possessing them. But these things can be
with us for a short time, only, because these can stay with us so
long as our fortune favours us, and then they, slip away. Thus,
we remain the same as we were, without getting these. We had
to work hard to get them and are now sad, after losing them.
After getting them, we felt somewhat happy, only because of
our greed. If we do not have this evil of greed, we can never be
happy after getting the things. Similarly, we get happiness from
members of our family, because of love and delusion. Thus, we
see that we derive worldly pleasure out of evil. Without evil, no
worldly pleasure is possible. If there is no greed, there cannot
be any pleasure, in accumulation of wealth . Greed destroys our
discretion, and we cannot think in the right perspective.
— —
'Katham na jneyamasmabhih prapasyadbhirjanardana' Aijuna
says "Though Duryodhana etc., do not perceive any guilt in
the extermination of their family, and sin accruing from enmity
towards friends yet we should desist from such a sin. (It will
be described from the 40th verse to the 44th verse), because

we know it very well, that destruction of family is an evil, and
enmity towards friends, is a sin. If those friends cause up pain,
it will not be harmful for us, because pain will destroy our sins
and purify us. But, if we have feelings of malice and enmity,
those feelings remain with us, in other births also, will instigate
us to commit sins and lead us to, degradation. Therefore, we
should certainly forsake such a sin.
Here, Arjuna is thinking about the greed of Duryodhana
etc., but he is not thinking about his own, infatuation and
delusion. So he cannot understand his duty. It is a rule, that a
man cannot perceive his failings as long he perceives defects,
in others. He feels rather proud of his superiority, that he has
no defect, while the fact is that, everyone generally, possesses
one defect or the other. If we find fault with others, it is also
a defect. Beings proud of one's own virtues and finding fault
with others are the two defects which we do not perceive in us,
though we do possess these. Thus Aijuna cannot perceive his
own infatuation and delusion, because he is finding fault with
Duryodhana, and is proud of his virtue (all evils persist under
the cover of pride).
—
Link: Now in the next five verses, Arjuna mentions the sins
accruing from destruction of one's own family.
'Hlicfti: l
U
ô ||
kulaksaye pranasyanti kuladharmah sanatanah
dharme naste kulam krtsnamadharmo’bhibhavatyuta
With the destruction of a family its agelong family traditions
disappear and with the absence of family traditions, impiety takes
hold of the entire family. 40
Comment: —
—
'Kulaksaye pranasyanti kuladharmah sanatanah' In a war,
there is destruction of family. The family has its agelong traditions
and time-honoured usage. But when a family is destroyed , its
pious traditions and usage, which lead the living and dead
members of the family to benediction, also perish, because no
one remains, to maintain these.
—
'Dharme naste kularii krtsnamadharmo' bhibhavatyuta' When
pious traditions and pious conduct, perish, people lose their virtues
and righteousness, and impiety takes hold of an entire family.
Now the doubt arises, how impiety takes hold of the family
when it is destroyed. The answer is, that when people who wage
war are killed , impiety takes hold of the children and women,
who do not take part in battle, but are left behind. The reason
is that when fit and experienced persons die in battle, no one
is left behind to control the children and women, and to teach
them good conduct and virtuous behaviour. So they do not
behave decently that is supposed to mark, righteous persons. So
impiety takes hold of them.
cucufo Militrl
adharmabhibhavatkrsna pradusyanti kulastriyah
||
^ ||
strlsu dustasu varsneya jayate varnasankarah

When impiety prevails, O, Krsna, the women of a family become
perverse and with their degradation, O, Varsneya (descendant of
.
Vrsni), a hybrid mixture of castes, results 41
Comment: —
’Adharmabhibhavatkrsna pradusyanti kulastriyah’ By
following righteousness, inner sense is purified. With the
purification of inner sense; intellect becomes pure and pious
—
56 SRIMADB HA GAV ADGlTA [Chapter 1
and placid (sattvikl). Intellect has discrimination between right

and wrong. But, when there is growth of impiety, in family, the
conduct of members in the family, becomes bad. Bad conduct
fouls the inner sense whose inner sense, makes the intellect
'tamasl' (the intellect which veils knowledge and binds one to
carelessness is called ’tamas?). With this 'Tamasr intellect, men
lose discrimination, regard the undesirable as desirable, and the
desirable as undesirable and act against ordinance of scriptures.
With such an intellect women become depraved viz., unchaste.
'Strisu dustasu varsneya jayate varnasankarah' Depraved
women give birth to hybrids.* If man and woman belong to
—
different castes, the offspring bom of the couple, is known as
a hybrid, (mixture).
Here, Arjuna by addressing the Lord as 'Krsna', means to
say that He attracts everyone. He further asks him, in which
direction, He will pull his family.
Arjuna addresses him as Varsneya, because He belonged to
the Vrsni clan. He means to say, to what clan will his descendants
belong, when destruction of his clan, takes place? Therefore, it
is not proper to destroy the clan.
cj-> cit'd Ml ^cTl

MriPd IMAO II
sankaro narakayaiva kulaghnanam
^
||
kulasya ca
patanti pitaro hyesam luptapindodakakriyah
A mixture of castes leads the family as also the destroyers of
a family to hell. Deprived of the ritual offerings of rice balls and-
* ‘Sankarah’ means the mixture of contrary things . When men do not perform
duties and righteousness, intermixture of castes, races, dresses, languages and
foods etc. , ensues.
Verse 42] SADHAKA-SANJlVANT 57
.
water, the manes of their family also have a downfall 42
Comment: —
'Sankaro narakayaiva kulaghnanam kulasya
—
ca ' The
offsprings, that are bom of an intermixture of castes, are not
religious-minded and do not possess righteousness and rectitude,
because they themselves are the product of persons, without
virtue. So they behave against traditions and decorum of a race.
Those who kill persons of a race war are called destroyers of the
race. Such persons, lead not only themselves but also the whole
race, to hell, because of destruction of traditions, of the race.
—
'Patanti pitaro hyesam luptapindodakakriyah' The manes of
the destroyers of a race, fall because they do not get the ritual
offerings of rice-balls (Pinda) and water from them. The reason
is, that when they get these offerings, because of those virtuous
actions, they go to higher worlds. But, when they do not get
those offerings, they cannot continue to live in those worlds and
they are degraded.
A descendant, who is a hybrid has no regard for his ancestors,
and he has no sentiment to offer anything, to them. Moreover,
even if he offers anything, such as obsequies, as a social custom,
without any regard and against the ordinance of scriptures, that is
not received by the manes. The reason is, that he is not eligible
to perform such rites. So they have a fall.
— —
Appendix There are two types of manes ‘ajana’ and
‘martya’. The manes who live in the world of manes are ‘ajana’ ,
while the manes who go to the world of manes after dying
from the human- world are ‘martya’. The ‘martya’ manes being
deprived of the ritual offerings of rice-balls and water, have a
downfall . Only those ‘ martya’ manes have a downfall who have
affinity for the family and offspring and expect to receive the
ritual offerings of rice-balls and water.
—
Colophon In the colophon of the Gita the three expressions
‘brahmavidyayam’, ‘yogasastre’ and ‘srikrsnaijunasamvade’ have
been used in the singular number but ‘Srlmadbhagavadgltasu’ and
—
‘upanisatsu’ these two expressions have been used in the plural
number. It means that in all the upanisads, Srimadbhagavadglta
is also an upanisad in which ‘brahmavidya’ (the discipline
of knowledge), ‘yogasastra’ (the discipline of action) and
—
‘Srikrsnaijuna samvada’ (the discipline of devotion) the three
have been included.
In the Gita ‘Srlkrsnaijuna samvada’ viz., the dialogue between
Lord Krsna and Arjuna begins with devotion and ends in devotion.
In the beginning Arjuna, being confused with regard to his duty,
—
takes refuge in God ‘sisyaste’ham sadhi mam tvarn prapannam’
(Gita 2/7) and in the end being inspired by the Lord for taking
refuge in Him alone, by the expression ‘mamekam saranaiii vraja’,
Aijuna takes refuge in Him alone, when he declares ‘karisye—
vacanam tava’ (I will do your bidding). Arjuna asked Lord Krsna
the means by which he might attain the highest good (Gita 2/7,
3/2, 5/1). Therefore the Lord has also described ‘Jnanayoga’
(the discipline of knowledge) and ‘Karmayoga’ (the discipline
of action) in the Gita.
^nfcTSPtf: II II
dosairetaih kulaghnanam varnasankarakarakaih
utsadyante jatidharmah kuladharmasca sasvatah
- -
Agelong caste traditions and family customs of the destroyers
of a family get eradicated because of the intermixture created by
.
the bad deeds of these destroyers of clans 43
Comment: —
Dosairetaih kulaghnanam .......kuladharmasca sasvatah 1
— With
-
the destruction of a race in war, family traditions are ruined.
With the ruin of family-traditions, impiety takes hold. With the
growth of impiety, the women become depraved. With the vices
there ensues an intermixture of castes. With the intermixture of
castes caste-traditions of the clan-destroyers are ruined.
What are ' Kula Dharma' and 'Jati Dharma'? In every caste,
a family has its own traditions, customs and decorum which are
known, as, ' Kula Dharma', whereas, the traditions of a caste as
a whole, are known as 'Jati Dharma' or 'Varna Dharma.' These
traditions are general and these are approved by the scriptures.
These traditions get ruined, if not followed.
utsannakuladharmanam manusyanam janardana

narake'niyatam vaso bhavatityanususruma
We have heard, O Janardana, that men , who have lost their
family traditions, dwell in hell , for an indefinite period of time. 44
Comment: —
'Utsannakuladharmanam manusyanam janardana narake' -
—
niyatam vaso bhavatityanususruma ' God has endowed man,
with discretion and the right to perform, new deeds, hence, he
is free to perform good or bad actions. He should use discretion
in performing actions. But he being captive of greed, of pleasure
etc., does not use his discretion and acts against the ordinance of
scriptures, and family-traditions. Consequently , he is criticised,
insulted and looked down upon, in this life and suffers tortures
of hell for a long time, in the life to come. This is, what we
have heard from our elders and ancestors.
In the word 'Manusyanam' the clan-destroyers and all other
members of the race, including ancestors of the race-destroyers

viz., manes and their descendants, have been included.
—
Link: In the verse that follows, we are told how Arjuna
was influenced by the description of disastrous consequences
of fighting a battle.
«RT H g r M I M oqc( fa <n <*<4*0

lv | II II
^
aho bata mahatpapam kartum vyavasita vayam
^
yadrajyasukhalobhena hantum svajanamudyatah
Alas! Goaded by the lust for throne and enjoyment, we seem
.
bent on perpetrating the great sin, of killing our kinsmen 45
Comment:—
'Aho bata mahatpapam kartum vyavasita vayam yadrajya -
—
sukhalobhena hantum svajanamudyatah' Duryodhana and his
companions, are villains. Being goaded by greed, they are not
guided by righteousness and so they are prepared to wage a
war. We have the power to discriminate between righteousness
and unrighteousness, virtue and vice, but we are also prepared
to wage war to kill our own kinsmen, just like ignorant people.
So it is something very surprising and shocking. By doing so,
we are going to commit a great sin, by turning a deaf ear to the
teachings of preceptors and scriptures.
The word ’Aho’ expresses surprise. It is surprising, that we
have decided to commit sin by waging this war, even having
known its horrifying consequences. The word ’Bata', expresses
sorrow. It is a matter of sorrow, that we are prepared to slay
our kith and kin, being over powered by greed, for a transient
kingdom and pleasure.
Greed for kingdom and pleasure, is the only cause, for
Verse 45] -
SADHAKA SANJlVANl 61
perpetrating the great sin of killing our kinsmen. It means, that

if we get victory in the battle, we shall get kingdom, wealth,
honour, glory, power, pleasure and luxuries. Such greed for
kingdom and enjoyment, is totally unjustified for such people
as us.
In this verse, Aijuna wants to say that a man can carry out
the behest of scriptures and teachers etc., only by honouring his
own good ideas, and his own knowledge. But he who dishonours
them, cannot adopt virtuous principles of scriptures and teachers.
Thus good thoughts and ideas do not arise up in him. Then, who
can check him from possessing evil thoughts and performing evil
actions? Similarly, if we disregard our knowledge, who can check
us from committing the great sin of killing our kinsmen ?
Here, Aijuna is thinking about the disastrous consequences
cf war and so he is not willing to wage it. But he is not thinking
that his feelings of attachment, selfishness and delusion for the
family, are responsible for his behaviour which is totally wrong
for a thoughtful, righteous and brave member, of the warrior-
class.
[Arjuna in the thirty-eighth verse states that Duryodhana
etc., with mind blinded by greed do not perceive the evil of
destruction of their own clan and the sin accruing from enmity
towards friends. Here, he says that goaded by the greed for
throne and enjoyment, they themselves are prepared to commit
a great sin. It proves that Arjuna knows that greed is the cause
of sins. But, in the thirty-sixth verse of the third chapter, he
asks, "Impelled by what does a man commit sin, unwillingly?
And why?" The answer is, that he has a feeling of attachment
and affection for the family, so he wants to turn away from war.
He thinks, that greed is the root cause of the sin of destruction
of one's own clan. But, by hearing the gospel of the Gita, he
wants to know the path or discipline by pursuing which, he may

—
obtain the highest good the supreme bliss (Gita 3/2). So, in the
third chapter he asks, which is the force that impels a man to
abandon his duty viz., (in 3/36) Aijuna, asks the question as a
striver, about his duty, not as a person, having attachment for
his family.]
—
Link: Engrossed in surprise and sorrow, Arjuna in the
verse that follows relates his decision, arrived at after these
arguments.
yadi mamapratikaramasastrarh sastrapanayah

dhartarastra rane hanyustanme ksemataram bhavet
It would, indeed, be better for me, if the sons of Dhrtarastra
armed with weapons, killed me in battle, with me, while I will be
unarmed and unresisting. 46
Comment: —
'Yadi mamapratikaramasastram sastrapanayah dhartarastra
—
rane hanyustanme ksemataram bhavet' Aijuna says, "If I turn
away from the war, perhaps our opponents will also desist from
it. Why will they fight, if we are determined not to fight? But
even if, regarding us as their enemy, they zealously, armed with
weapons kill me, that will indeed be in my own interest, as it
will be a kind of repentance for the determination, which I had
made, in the war to kill my preceptors, and I shall be purified
of the sins. It means that if I do not wage war, I will escape
sin and my race, will not be destroyed."
[When a man talks about a subject, it has its effect, on him
also. When Aijuna, possessed by extreme passion, started to
speak in sadness, in the twenty-eighth verse, he was not so much

overwhelmed with grief as he was now. Then, Aquna did not turn
away from war, but went on speaking, overwhelmed with grief.
But at last, he turns away from war, and sits down having laid
down his bow and arrow. Lord Krsna did not speak, to enable
Aijuna to give an outlet for his feelings of sadness completely,
because he knew, that his teachings would be of some avail to
him, only when there was an outlet for his sorrow.]
An Important Fact
Worldly people will support the arguments adduced by
Aijuna, but they will not agree with Lord Krsna, who will justify
war later. The reason is, that as Aijuna is full of attachment
and love, the worldly people also belong to the same class. So
they cannot understand the point of view, expressed by Lord
Krsna, who always thinks about the welfare and benediction of
beings. They will say that Aijuna wanted to escape the sin, by
not waging war, but it was Lord Krsna, who inspired him to
wage war. So, it was not proper on His part, to do so.
The fact is, that Lord Krsna did not make Aijuna wage
war. He reminded him of his duty only. It was Aijuna, who had
invited Lord Krsna, to the war front. But seeing his kinsmen on
the hostile side, he was turning away from his duty. So Lord
Krsna reminded him not to neglect his duty, out of delusion
but to wage war, because there was nothing more welcome to
a member of the warrior-class than a righteous war.
For example; if a man is going to Badriharayana, but by
mistake he starts going in the opposite direction. He then happens
to meet a person, who asks him where he was going. The latter,
tells him that he has taken the wrong direction, so he should turn
back, in order to reach his destination. Here, the person shows
the right direction (way), to the man who had lost it. Similarly,
Lord Krsna showed Aijuna the right direction, of his duty.
After seeing his kinsmen arrayed, on the war front, Aijuna
said to Lord Krsna, "I will not fight" (2/9). But after hearing
the gospel of Lord Krsna he did not say "I'll not fight" but he
said, "I will carry out your bidding" (18/73) viz., "I will do my
duty." It shows, that Lord Krsna reminded him of his duty.
The fact is, that war was inevitable because Lord Krsna
Himself , while revealing his supreme divine form to Aijuna,
said, "I am the mighty world-destroying time, the destroyer of
the world. My purpose here is to destroy these people. Even if
you do not kill them , all those warriors arrayed in the enemy's
camp, will not survive" (11/32). Thus this destruction of human
beings was inevitable, even if Aijuna did not fight . If Aijuna
did not fight, Yudhisthira, who with his four brothers married
DraupadI by obeying his mother, would certainly fight by obeying
her. Similarly, Bhima would never deviate from the war because
he had already taken a pledge to kill the Kauravas. As far as
DraupadI is concerned, she had even said, that if her husbands,
the Pandavas did not fight, her father (Dmpada), her brother
(Dhrstadyumna), her five sons and Abhimanyu, would fight against
the Kauravas*. All these facts, show that the war was inevitable.
A man cannot control the happenings that are pre-destined.
By discharging his duty one can attain salvation , but by neglecting
it, he can degrade himself. It means that man is free to attain,
either desirable or undesirable results. Therefore, Lord Krsna, by
reminding Aijuna of his duty, has preached to human beings,
that they should always discharge their duty, by following the
ordinance of scriptures and never turn away from these.
* Mahabharata, Udyoga . 82/37-38.

Verse 47] SADHAKA -SANJlVANI 65
—
Link: In the preceding verse, Arjuna expressed his intention
based on many arguments. What he did after this, is contained,
in the verse that follows.
sanjaya uvaca
evamuktvarjunah sankhye rathopastha upavisat
visrjya sasaraih capaih sokasaihvignamanasah
Arjuna, grief stricken on the battlefield, having spoken thus,
and having laid down his bow and arrow, slumped into the central
.
part of the chariot 47
Comment: —
'Evamuktvarjunah sankhye rathopastha upavisat visrjya
—
sasaram capam sokasamvignamanasah' War, is the root cause
of all evils. It will destroy a race and will lead us to hell in the
next world. By thinking so Aijuna, overwhelmed with sorrow,
became firmly determined not to wage war. Aijuna, who had
come to the battlefield with great zeal with GandTva bow in
his hand, put the bow and arrow down, and overwhelmed with
sorrow, sat on the seat of the chariot.
The main reason of Aijuna's grief, is that when Lord Krsna
placed the chariot between the two armies and asked Aijuna,
to behold the Kauravas, he saw Bhisma and Drona standing in
front of him. So his attachment was aroused. Thus, he thought
about the destruction of his race (which Duryodhana etc., did
not perceive being goaded by greed) and the sin, accruing from
it. Then he said that, even if the warriors of the hostile army
killed him, while he was unarmed and unresisting, that would
be for his good. Thus empowered by delusion, Aijuna perceives
good in turning away from war, and even in his death and finally
having abandoned his bow and arrow and overwhelmed with
grief , sits on the middle seat of the chariot. Thus, we see that
it is delusion, which changes a hero's ( Aijuna's), great courage
to consternation.
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^
om tatsaditi srimadbhagavadgitdsupanisatsu brahmavidyayarh yogasastre
srikrsnarjunasamvdde' rjunavisddayogo nama prathamo'dhydyah
—
Thus with the words, Om, Tat, Sat the names of the Lord
as sung in the Upanisad of the Bhagavadgita by the Lord , the
science of Brahma, the scripture on Yoga, the dialogue between
*
Sri Krsna and Arjuna, ends the first chapter entitled, 'The Yoga
of Dejection of Arjuna'.
The colophon at the end of each chapter, written by sage
Veda Vyasa reveals the glory and greatness of the Gita. 'Om,
—
Tat, Sat'* this has been declared as the triple designation of
the Absolute. These three names, lead the beings to benediction
and turn us towards God and spirituality and break off our
relationship with the world. These wash away the mistakes, which
we might have committed in pronouncing the verses, words and
letters, in the chapter. So these three are pronounced at the end
of each chapter.
By 'Om' sage Veda Vyasa means, that this may wash away
the mistakes of the verses, ’Tat' may turn his verses towards God ,
and 'Sat' means, that these verses may give an imperishable fruit.
’Iti', means that he has no other personal motive besides this one.
The Gita has been called 'Srimad' because it possesses
paramount beauty , and it is called 'Srimadbhagavad', because
— —
* Vide Gita 17/23 27
SADHAKA-SANJIVAN! 67
it has been uttered by Lord Krsna, who possesses six 'Bhagas'

—
i.e., divine traits wealth, virtue, glory, greatness, knowledge
and dispassion.
It has been called the Gita, because it has been sung by the
Lord Himself . According to the rules of Samskrta grammar,
it should have been called 'GItam', yet it being the essence of
Upanisads, in feminine gender, it has been called the 'Gita.'
The essence of all Upanisads, is contained in it and it
has emanated from the tongue of the Lord Himself, so it is
called ' Upanisad.'
It is called 'Brahmavidya (Supreme Knowledge), because it
leads the living being, to benediction without any distinction of
caste, creed and colour. It is called 'Yogasastra' because different
Yogas (Disciplines), such as Karmayoga (the Discipline of
Disinterested Action), Jnanayoga (the Discipline of Knowledge),
Dhyanayoga ( the Discipline of Meditation) and Bhaktiyoga
(the Discipline of Devotion), are contained in it. By following
anyone of these disciplines a striver, can realize his identity with
God (Paramatma).
It is a dialogue, between Lord Krsna and the devotee Aijuna.
Aijuna has asked questions without hesitation, and Lord Krsna
has answered them with generosity. So it is called a dialogue
between Sri Krsna and Aijuna.
In the first chapter, there is description of Aijuna’s dejection .
By the company of God and saints, this dejection may create
dispassion and thus may lead to benediction. Though Duiyodhana,
also possessed dejection, yet having disinclination for God, his
dejection is not called 'Yoga'. But it is called Yoga, in the case
of Aijuna as he could realize his identity with God, by means
of this Yoga.’ So this chapter is entitled The Yoga of Dejection
of Aijuna.'
The purpose of the concluding words, which are given at the

end of each chapter, is that even a single chapter well meditated
upon may lead a striver to benediction.
Words, letters and the Uvaca (said) in the first chapter
(1) In this chapter in 'Atha Prathamo'dhyayah' there are three
words, in 'Dhrtarastra Uvaca' and 'Sahjaya Uvaca' etc., there are
twelve words, in verses, there are five hundred and fifty-eight
words and there are thirteen concluding words. Thus the total
number of words, is five hundred and eighty-six.
(ii) In this chapter in 'Atha Prathamo'dhyayah' there are seven
letters, in 'Dhrtarastra Uvaca', 'Saiijaya Uvica' etc., there are
thirty-seven letters, in verses there are one thousand, five hundred
and four letters and the concluding letters are forty-eight. In this
way the total number of letters in this chapter is one thousand,
five hundred and ninty-six. Each verse, in this chapter consists
of thirty-two letters.
(iii) In this chapter 'Uvaca' (said ) has been used six times,
'Dhrtarastra Uvaca' once, 'Sahjaya Uvaca ' thrice and 'Arjuna
Uvaca' twice.
Metres Used in the first Chapter —
Out of the forty-seven verses, of this chapter, in the first
quarter of the fifth verse, as well as the thirty-third verse,
and in the third quarter of the forty-third verse 'ra-gana'
-
being used there is 'ra vipula' metre; while in the first quarter
of the twenty-fifth verse and the third quarter of the ninth verse
-
'na-gana' being used , there is 'na vipula' metre. The remaining
forty-two verses have the characteristics of right 'pathyavaktra '
Anustup metre.
II Shri Hari II
Second Chapter
INTRODUCTION
Duryodhana mentioned the great warriors of the two armies,
but Dronacarya did not utter a word. So Duryodhana became
sad. Then, Bhlsma blew his conch loudly to cheer Duryodhana.
Hearing the sound of his conch, the conchs, drums and cow-
horns etc., of the Kaurava and the Pandava armies blared forth.
After this (from the twentieth verse) the dialogue between Lord
Krsna and Aijuna began .
Arjuna asked Lord Krsna, to place his chariot in the midst
of the two armies. The Lord, having placed the chariot between
the two armies, in front of Bhlsma and Drona etc., asked Arjuna
to behold the Kurus. Having seen his kinsmen, he was filled
with compassion and sadness, that he cast away his bow and
arrows, and slumped into the seat of the chariot.
The second chapter starts with Sanjaya telling Dhrtarastra,
what Lord Krsna had said to Aijuna, when he was overwhelmed
with grief.
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^
uvaca
sanjaya
tam tatha krpayavistamasrupurnakuleksanam
visidantamidarh vakyamuvaca madhusudanah
Sanjaya said:
Madhusudana (He who destroyed the demon named Madhu),
addressed the following words to Arjuna, who was overwhelmed
with compassion and in deep distress and whose eyes were flooded
with tears of despondence. 1
Comment: —
—
'Tam tatha krpayavistam’ Aijuna advises Lord Krsna to
place his chariot in between the two armies, so that he may
behold the war-minded warriors who dared to risk their lives,
by fighting against such a valiant warrior, as he. But the same
heroic and zealous Aijuna, at the sight of his kinsmen, becomes
overwhelmed with grief, his limbs give way, his mouth is parched,
his body shivers, his hairs stand on end, his bow slips, from his
hand, his skin bums all over and his mind reels. His bravery
turns into faint-heartedness and he slips into the seat of the
chariot. Sanjaya, conveys the same feelings of Arjuna, who was
drowned in distress and despondency.
—
'Asrupurnakuleksanam ' Such a valiant warrior, Aijuna was
full of familial attachment and his eyes were full of tears, that
he could not even see, clearly .
—
'Visidantamidam vakyamuvaca madhusudanah' Lord Krsna
(Madhusudana), said the following words (the words which will
be repeated in the second and third verses) to Aijuna, who was
overwhelmed with grief because of his loss of courage.
Here, 'Visldantamuvaca ' was enough, because the word
'Vakyam' is also included in the verb 'Uvaca'. But the word
'Vakyam' has a special meaning. These words of Lord Krsna,
are very profound and uncommon. These attack Aijuna's faint-
heartedness and despondency, which overpowered Aijuna, in the
discharge of his duty. They make him aware of his weakness
and arouse in him a desire for benediction. It is because of these
profound words of Lord Krsna, that Aijuna by becoming His
disciple and seeks refuge in Him (2 / 7).
Sanjaya by using the word 'Madhusudana', means to say
that Lord Krsna is the killer of demon, Madhu i.e., He is the
destroyer of people having a villainous nature, and so He will
certainly destroy wicked natured Duryodhana, and his group.
—
Link: The next two verses, contain what Lord Krsna
told Arjuna: —
II
sribhagavan* uvaca
^ II
kutastva kasmalamidam visame samupasthitam
anaryajustamasvargyamakirtikaramarjuna
The Blessed Lord said :
Arjuna, how has this affliction overtaken you at this odd
hour? It is shunned by noble souls; neither could it bring heaven
nor fame to you. 2
Comment: —
—
['Arjuna' Lord Krsna, addresses him as 'Aijuna' which means,
pure in heart. The Lord means to say, how he has become faint-
hearted, when it is quite unbecoming of him.]
'Kutastva kasmalamidam visame samupasthitam ' Lord
Krsna, being surprised asks Aijuna, why he has developed
—
faint-heartedness, instead of valour and zeal, at this juncture. A
—
man is surprised in two ways out of his own ignorance, and
as a warning to others. Lord Krsna's surprise here is, a warning
to Aijuna, so that he may be aware of his duty.
' Kutah' means that this faint-heartedness is not permanent in
him, it is only a temporary phase, which will go away.
'Samupasthitam' means, you are faint-hearted , not only in
words and feelings, but also in actions, you are overcome by
this faint-heartedness and therefore you sat in the middle of the
chariot , after abandoning your bow and arrows.
* The Lord is called 'Bhagavan' because he possesses six 'Bhagas' (divine
traits). They are wealth, virtue, glory, greatness , knowledge and dispassion.
—
' Anaryajustam' Great people do not become faint-hearted,
they shun the feeling because, it does not lead them, to any good.
Great men who want to achieve success do so with fixed
objectives, during activity as well as non-activity. They do not
shirk their duty. According to prevailing circumstances, they
perform their duty thoroughly, with zeal and readiness, in order
to achieve emancipation. So, it is not proper on his part to refrain
from the duty of fighting, because of cowardice.
—
'Asvargyam' If we leave aside the goal of success and
consider the matter from a worldly point of view, the attainment
of heaven, is the highest achievement. With this timidity you
cannot even attain the heaven.
—
' Aklrtikaram ' Even without having the aim of attainment
of heaven, a noble person performs those deeds which bring him
name and fame in the world. But this cowardice would defame
you. So it does not befit you at all, to be faint-hearted .
Here, the Lord by giving these three expressions 'Anaryajustam',
'Asvargyam' and 'Aklrtikaram', in a sequence has explained that
— —
there are three types of persons (i) Thoughtful whose aim is to
attain benediction, (ii) Virtuous who by doing virtuous actions
—
want to attain heaven, (iii) and Ordinary who want name and
fame in the world. So, by giving the above-mentioned three
kind, Lord Krsna wants to warn Aijuna that, his affliction would
bring him neither benediction, nor heaven nor fame, but would
degrade and defame him, and lead him to hell.
Link:— In the verse that follows, Lord Krstta points out what
to do, when a person is in the grip of cowardice .
TIT W TW:
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^
r^ ctTC prig
klaibyam ma sma gamah partha naitattvayyupapadyate
II 3 II
ksudrarii hrdayadaurbalyam tyaktvottistha parantapa

Verse 3] -
SADHAKA SANJIVANI 73
O Partha (son of Prtha viz,, Kuntl), yield not to cowardice It .

. -
does not befit you Cast off this petty faint heartedness and wake
up, O vanquisher of foes 3 .
Comment: —
—
•Partha'* Lord Krsna addresses Aijuna as 'Partha', to remind
him of Mother KuntFs messagef and arouse in him feelings of
bravery which befits the members of a warrior-class. It means,
that he should not disobey his mother by showing cowardice.
—
'Klaibyam ma sma gamah' It is because of faint-heartedness
that Aijuna perceives it, righteous not to wage war and unrighteous
to wage war. Therefore to warn him, Lord Krsna says that it
is impotence rather than righteousness, not to wage war. So he
should abandon this weakness.
—
'Naitattvayyupapadyate* You should not have developed this
timidity in you, because you are, the son of a brave mother of
warrior-class, and you yourself are also brave. Therefore, this
weakness does not befit you at all.
—
'Parantapa' You are the scorcher and vanquisher of foes.
So, will you gladden your enemies by showing your disinclination
for war?
— —
'Ksudram hrdayadaurbalyam tyaktvottistha * Here, 'Ksudram',
has two meanings (i) This faint-heartedness will make you lowly
viz., it will deprive you of salvation, heaven or fame and if you
* Being the son of Prtha Aijuna is called ’Partha'. This word manifests
intimacy between Lord Krsna and Aijuna. In the Gita Lord Krsna has used this
address thirty-eight times, more than any other address. The second place goes
to ’Kaunteya' which has been used twenty-four times.
When Lord Krsna wants to say something special or give assurance to Aijuna
or there is an overflow of love for him, He calls him 'Partha.’ By addressing him
thus, he wants to remind him that besides being the son of his father's sister, he is
his loving devotee and friend (Gita 4/3). Therefore He tells him something very
secret and true for his welfare.
t KuntFs message to Aijuna and to Bhlma who were ever eager to fight —
It is the time for which the mother of the warrior-class gives birth to her sons.
do not abandon it, you will become insignificant, (ii) This faint-
heartedness, is petty. So it is not difficult for a brave person
like you to abandon.
You are thinking that being virtuous, you do not want to
commit a sin by waging war, but it is your cowardice. So by
abandoning it, you should discharge your duty, by arraying
yourself to wage war.
Lord Krsna knows for certain, that it is Arjuna’s first
and foremost duty to wage war. So, He, without caring for
Aijuna's lame excuses, orders him quickly to wage war, with
full preparations.
—
Appendix This fact has been described in detail by the
Lord ahead from the thirty-first verse to the thirty-eighth verse
of this chapters.
r~^ r~: j
—
Link: In the first chapter, Arjurta gave several arguments
against the war. But without attaching importance to his
arguments, Lord Krsna suddenly scolded Arjuna for his faint -
heartedness, and ordered him to array himself to wage war. So
Arjuna without getting any satisfactory reply to his arguments,
got excited and spoke abruptly.
uvaca
arjuna
katham bhismamaham sarikhye dronam ca madhusudana
isubhih pratiyotsyami pujarhavarisudana
Arjuna said:
O slayer of Madhu, and slayer of foes, how shall I fight
Bhl§ma and Drona, with arrows, on the battlefield? Both of them
are worthy of our worship. 4
Comment:—
[Aijuna addresses the Lord as 'Madhusudana' and 'Arisudana',
because he had killed unrighteous, villainous and cruel demons,
such as Madhu etc., and foes also who always are jealous of
others, without rhyme or reason. But how can he kill his great
well-wisher, the respected grandfather Bhlsma, and adorable
preceptor Drona, who have great affection for him?]
—
'Katharh bhlsmamaham sankhye dronarh ca' I am not turning
away from war because of faint-heartedness, but because it is
unrighteous for me to fight, with the revered grandsire Bhlsma
and venerable teacher Drona. I would be called unmanly if I
were afraid of death. I am not afraid of dying but I do not
want to kill my venerable elders, who have always been very
affectionate to me.
Grandfather Bhlsma, has loved me since my childhood.
When I addressed him as father, he very affectionately used
to say, that he was my father's father. Similarly, my adorable
preceptor Drona, has been so kind to me that he imparted to
me better training, than he imparted even to his son. He taught
the use of Brahma-weapon, (a kind of weapon which caused
infallible destruction and set in motion by incantation) to both
of us, but as far as its control or end is concerned, he taught
that only to me, not to his son. He also granted me a boon that
no one would excel me, in military science. So it is a mortal
sin, to wage war against them.
—
'Isubhih pratiyotsyami pujarhau' Both Bhlsma and Drona
being elderly are venerable and adorable. They have a right to
attack me. But it is a deadly sin for me to fight against them
with my arrows.
—
Link : In the preceding verse, Arjuna, being excited,
revealed his decision to Lord Krsna. Now being influenced
by Lord Krsna’s words and balancing his decisiont with that

of Lord Krsna, he says.
I^TSfcFTRT
^
gurunahatva hi mahanubhavan
sreyo bhoktum bhaiksyamapiha loke
hatvarthakamarhstu gurunihaiva
bhunjlya bhogan rudhirapradigdhan
Better to live on alms in this world, than to slay these noble
pleasure, in the form of wealth and sense objects. 5

-
-
elders, because after killing them we could enjoy only blood stained
Comment: —
[It seems after reading this verse, that the words of Lord
Krsna, uttered in the second and third verses, had some effect on
Arjuna. He is thinking, that though Lord Krsna knows that it is
not justified for him to kill his venerable elders, yet he is unable
to understand why He is ordering him to wage war. So Aijuna,
does not speak with excitement, but speaks, somewhat, politely.]
'Gurunahatva hi mahanubhavan sreyo bhoktum bhaiksyamapiha
—
loke' Aijuna, first presents his point of view, saying that if he
did not fight with reverend Bhxsma and Drona etc., Duryodhana
by himself, would not fight with him either. Thus he would lose
his kingdom and suffer. Then he would be leading a life of
misery and could even depend on alms. But he thinks it better
to live on alms, than to slay his reverend elders.
—
'Iha loke' means if I live on alms, people in the world will
dishonour, reproach and insult me, but I think accepting alms is
better than killing my reverend preceptors.
—
'Api ' (Even) means for me slaying the noble preceptors and
—
living on alms both are forbidden. But, I think it is more sinful
to kill the preceptors, than to live on alms.
' Hatvarthakamamstu gurunihaiva bhunjlya bhogan
—
rudhirapradigdhan' If I carry out your command to wage war,
I would enjoy blood-stained pleasure, which will not give me
peace and salvation.
Here, a question might arise, that Bhlsma and Drona etc.,
preceptors were attached to Kauravas, because of pecuniary
motives. Therefore, what is the objection if 'Arthakaman' is
taken as an adjective qualifying 'Gurun'. The answer is , that
it is not proper, because they had no desire for money. It was
incumbent upon them to fight on Duryodhana's side, because
they had eaten his salt.
Secondly, Axjuna has used the term 'Mahanubhavan (most
noble). So, how can the most noble souls desire money ? Those
who desire money could not be most noble. Therefore, here
’Arthakaman', is the adjective which qualifies 'Bhogan'.
An Exceptional Fact
Lord Krsna, in the second and the third verses, orders Aijuna
to array himself by casting off , petty faint-heartedness and fight.
But Aijuna gets him wrong, because he thinks that Lord Krsna
had ordered him to wage war, so that he might enjoy the pleasure
of kingship.* Aijuna however perceived only evil, in waging the
war. He said that it would be better for him, if his opponents
killed him in the war. So with his mind affected by grief he sat
slumped on the seat of the chariot (1/47). He had also said, that
Duryodhana and his companions being goaded by greed, were
prepared to wage war. Now Aijuna says, for himself that if he
* The worldly people having a materialistic outlook cannot even think of
spi ritualism. Here Aijuna al so being overtaken by family attachment and infatuation
is thinking only of materialism rather than spiritualism. So he is thinking that Lord
Krsna wants him to wage the war so that he may obtain kingdom but Lord Krsna
wants him to attain salvation .
carries out his order and wages war, he will enjoy only blood-
stained pleasure in the form of wealth and sensual enjoyment.
Thus, he perceives nothing but evil, in waging war.
When an evil comes to us, in the form of an evil, it is
easier to do away with it, than when it comes in the garb of
something good. Ravana and devil Kalanemi, could not be
recognized by SIta, and Hanuman respectively, because both of
them disguised themselves, as sages. Similarly, Aijuna perceives
that it is virtuous not to wage war and it is an evil to wage the
war, but he is completely mistaken. Hence, even Lord Krsna,
finds it difficult and time consuming, to bring Arjuna round , to
the realization of this fact.
Today in the name of unity in society, people are determined
to abolish caste, stage of life system (Varna Asrama) thinking
of their action, as virtuous. But they are not thinking about the
disastrous consequences, that this abolition would force the people,
to lead a degraded and demoniacal life. In the same way, in
the accumulation of wealth, people do not perceive falsehood,
fraud, dishonesty, knavery and treachery etc., as evils. Thus,
here for Aijuna also, an evil of unmanliness has disguised itself ,
as righteousness and thus he says how he can slay his noble
elders. It means, that whatever Aijuna considers a virtue, is in
fact, an evil. But, it does not appear to him, to be an evil, as in
the abandonment of his duty, has crept in the guise of virtue of
nonviolence, because of his attachment for his relatives.
—
Appendix The feelings of elders and preceptors such as
Bhlsma and Drona etc., are noble and pure because even while
waging the war, they have no partiality.
—
Link: The holy words of God had a singular effect and
exerted a deep and far reaching influence, on Arjuna, as a result
of which, he starts doubting the correctness of his decision, not
to wage war. In such a state of mind, Arjuna says.
^ cidlsHi: cbrHvf) -
41 041
IgT
«4 l et
^
^
'
5 rcu ^
pit Ml) (4 11*1-
^
I
na ^ ^ icjf lrTl : y <sl SURtTT T: II

caitadvidmah kataranno gariyo^
yadva jayema yadi va no jayeyuh
^ ^ II
yaneva hatva na jijivisama -
ste'vasthitah pramukhc dhartarastrah
We don't know which is meritorious for us, to fight or not to
fight, nor do we know, whether we shall win or they will conquer
us. The sons of Dhrtarastra, by killing whom we do not even wish
to live, are arrayed against us. 6
Comment: —
—
'Na caitadvidmah kataranno gariyah' I cannot decide
whether I should wage war or not, because you consider it better
to wage war but I do not do so, as it is a sin to kill noble elders
and preceptors.
—
'Yadva jayema yadi va no jayeyuh' If I carry out your order
and wage war, we do not know, whether we shall win or lose.
Here, it does not mean that Aijuna has no confidence in his
own power, but he is uncertain about the future, because no one
knows, what may happen in future.
—
'Yaneva hatva na jijivisamah' Not to speak of pleasures and
kingdom, we do not even wish to live by killing our kinsmen
because by killing them we shall be bereaved of them and thus
shall suffer pangs of bereavement.
—
'Te'vasthitah pramukhe dhartarastrah' Dhitarastra's sons, are
our kinsmen and they are arrayed against us. So, how can we kill
them? .We are damned, if we wish to live, by killing them.
—
Link: Finding himself at the crossroads Arjuna, being
restless, prays to Lord Krsna.
TSPIIH WT SPTOTnjtHtaT: I
^
^ Pvi^ t nf r^
^Tc T: fsT cFfr
"
3 1? & ITT W
^9 II
karpanyadosopahatasvabhavah
prcchami tvam dharmasammudhacetah
yacchreyah syanniscitam bruhi tanme
sisyaste’ham sadhi mam tvam prapannam
.
-
My nature is overwhelmed with the vice of faint heartedness
and my mind is confused with regard to my duty I entreat you, tell
. .
me what is decidedly good for me I am your disciple Do instruct
me, who have taken refuge, in you 7 .
Comment: —
'Karpanyadosopahatasvabhavah prcchami tvam dharma -
—
sammudhacetah ' Aijuna did not think it desirable to turn away
totally, from the war, but to escape the sin, he did not find any
other alternative. So he wanted to turn away from war and he
thought of such action, as a virtue, rather than a vice of faint-
heartedness. But, when Lord Krsna called his action faint-hearted
and unmanly , Aijuna was reminded of his duty, as a member of
the warrior-class for whom it was not befitting to run. So Aijuna
by conceding his faint-heartedness, says that first his nature even
as a member of the warrior-class, was weighed down with the
weakness of faint-heartedness and secondly, his mind was confused
with regard to his duty. Being overpowered by delusion, he could
not take the right decision, about its righteousness.
In the third verse Lord Krsna advised Aijuna, "Cast off
your petty faint-heartedness and stand up, for war." So his
doubt should have been removed. But he still had some doubt,
because, on the one hand he thought that it was a sin to kill the
kinsmen and the adorable elders, but on the other hand , being
a member of the warrior-class it was his duty to wage war. So
he was confused with regard to his duty, and he entreats Lord
Krsna to tell him, what his real duty is.
—
'Yacchreyah syanniscitam bruhi tanme' In the second verse
of this chapter, Lord Krsna told him that his dejection was
a shame and it should be shunned by noble souls. So Aijuna
thought, that he should also follow the path, adopted by noble
souls. Therefore, he prays to Lord Krsna, to tell him what is
decidedly good for him.
First Arjuna was agitated and distressed, and he asks what
was good for him. It shows that, an awakening for salvation as
a goal is not aroused in a man, so long as he is satisfied with
his present situation . But when he is dissatisfied and he wants to
rise above it, he becomes aware of his real aim i.e., salvation.
—
’Sisyaste'ham' When Aijuna entreated Lord Krsna, to tell
him what was decidedly good for him, he thought that such a
question could be put to a teacher, not to a chariot-driver. Aijuna's
conviction, that he was a chriot- warrior, while Krsna was his
charioteer, whom he ordered to place the chariot between the two
armies, had gone. So he becomes His disciple and declares, "I
am your disciple, so tell me what is decidely, good for me.”
—
'Sadhi mam tvam prapannam' Aijuna thinks, that the
preceptor can guide the disciple and a disciple will have to
shoulder the responsibility to translate his teachings into practice,
and then make effort to attain salvation. But he wants to hand
over this responsibility, to his preceptor. As the mother of a
breast-sucking child, not the child who falls sick, takes medicine
for his recovery, the teacher take over responsibility of the
disciple, who takes refuge in him. So Aijuna, by depending on
the teacher and surrendering to Him says, "I have taken refuge
in You, instruct me."
Here, Aijuna by using the phrase 'Tvam prapannam' says,
82 £ RlMADBHAGAVADGITA [Chapter 2
that he has taken refuge in Him. But actually he had not taken
completely refuge in Him. Had he done this, he would not
have uttered the words 'Instruct me', because a disciple has
no responsibility of his own, the full responsibility lies with
the teacher. Secondly, in the ninth verse he says, "I shall not
fight." It also shows that he had not really taken refuge in Him,
otherwise he might have not uttered these words. A disciple,
who takes refuge in his teacher has no say, no responsibility
of his own, he becomes merely an instrument, in the hands of
his preceptor and does whatever his teacher wants him, to do.
-
Therefore, Lord Krsna in the sixty sixth verse of the eighteenth
chapter says, "Seek refuge in Me, alone" (18/66). Then Aijuna,
in the seventy-third verse of the eighteenth chapter says, "I shall
act according to Your word." It is here, that Aijuna really takes
refuge, in Him.
In this verse, there are four points spoken by Aijuna, which
need attention —
(i) My nature is weighed down, with the vice of faint-
heartedness and I entreat you because my mind is confused with
regard to my duty, (ii) Tell me he entreats, what is decidedly
good for me. (iii) I am Your disciple, (iv) Instruct me who has
taken refuge in You. If we think over these four points, one
by one, we realise that as far as the first point is concerned,
the person to whom the question is asked, is free, whether he
answers the question or not. The second point, shows that it is
his duty to answer. In the third, the responsibility to guide the
disciple, so that he may attain salvation is that of the teacher.
In the fourth, the full responsibility for salvation of the disciple,
is the teacher's.
—
Link: In the previous verse, Arjuna takes refuge in Lord
Krsna, but he thinks that Lord Krsna wants him to wage the war,
which he regards as unrighteous and so He will again order him
Verse 8] SADHAKA-SANJrVANl 83
to wage war. Secondly, he thinks that perhaps he has not been

able to convey his feelings to Him. So in the next verse, Arjuna
clearly expresses his feelings to Him, against the war.
na hi prapasyami mamapanudyad
yacchokamucchosanamindriyanam
avapya bhumavasapatnamrddharh
—•
rajyam suranamapi cadhipatyam
Even on obtaining undisputed sovereignty and an affluent
kingdom on this earth as well as lordship over the gods in heaven,
I do not see any remedy that can remove my grief, which withers
my senses 8.
Comment:—
[Aijuna thinks Lord Krsna, wants him to wage war, so that
he may gain victory and kingdom, and thus his grief may be
removed. But he is so grief stricken, that even the joy of victory,
is not likely to remove his grief.]
—
'Avapya bhumavasapatnamrddham rajyam' Even if I obtain
an undisputed sovereignty and affluent kingdom, on this earth,
and my subjects become happy and prosperous, and I may have
no enemy on the face of earth, it will fail to remove my grief.
—
'Suranamapi cadhipatyam' Not to talk of worldly pleasure,
even lordship of Indra (the king of the gods) over the gods,
cannot remove my worry and grief. In verses, thirty-two and thirty-
three of the first chapter, Aijuna wanted to turn away from war,
because of his attachment for his kinsmen. But here, he wants to
turn away from war because he thinks that it is an obstacle, to
salvation. So there is a lot of difference, between the two situations.
84 SRiMADBHAGAVADGlTA [Chapter 2
fNa hi prapafyami mamapanudyad yacchokamuccho§ana -

—
mindriyanam' How sad I shall become, after the death of my
kinsmen, when I am so much grieved after thinking of it! If I
grieved over the loss of a kingdom, it might be overcome by
gaining it. But I am grieved at thinking of the massacre of my
kinsmen. If I gain a kingdom, it will rather enhance my grief ,
because who could enjoy the kingdom, after the death of my
kinsmen? Therefore, undisputed sovereignty and an affluent
kingdom on this earth and lordship over the gods cannot remove
the grief, that is parching my senses.
—
Link: What Arjuna did after saying that, even possession of
material objects would not relieve him of his grief is contained,
in the verse that follows
—
IJCJ
^ ^ *
CJTC|
4 H fa I
l
^ II
sanjaya uvaca
evamuktva hrslkesaih gudakesah
parantapa
na yotsya iti govindamuktva tusnlrii babhuva ha
Saiijaya said:
O scorcher of enemies, after addressing the indwelling lord
thus, Arjuna, the conqueror of sleep, said to Him, "I'll not fight",
and became silent 9
Comment: —
'Evamuktva hr$fkesam gudakesah parantapa na yotsya iti
—
govindamuktva tusnuh babhuva ha* Aijuna honoured the Lord's
word and wanted to obey it. But after thinking seriously, over
what Lord Krsna had said and applying his own mind to his
thoughts, came to the conclusion, that war could result in
Verse 10] -
SADHAKA SANJIVANl 85
providing him with an affluent kingdom, honour and fame. But

it would not wipe out his grief, worry and misery. Therefore,
it was not befitting for him to wage war. So Aijuna speaks his
mind in clear words "I'll not fight."
Having declared his decision not to fight, and having nothing
more to say, Aijuna became quiet.
—
Link: In the next verse, Sahjaya describes what happened,
when Arjuna flatly refused to fight.
*TR?T I
5T: II
tamuvaca hrslkesah
^
prahasanniva bharata
|
|
senayorubhayormadhye visidantamidam vacah

O Bharata (Dhrtarastra, born in Bharata dynasty), Sri Kr$na,
as if smiling, addressed the following words to the despondent
Arjuna while in the midst of the two armies. 10
Comment: —
'Tamuvaca hrslkesah prahasanniva bharata senayorubhayo -
—
rmadhye visidantamidam vacah' Aijuna filled with valour and
enthusiasm, had entreated Lord Krsna to place his chariot
between the two armies, so that he could behold the warriors.
It was befitting for Aijuna, to get ready for fighting which was
his objective. But there, instead of waging war, he felt grieved.
So Lord Krsna, started the gospel of the Gita.
—
’Prahasanniva' (Smiling, as it were) means, that when Lord
Krsna perceived that Aijuna's enthusiasm for the war, had changed
into grief, he smiled. Secondly, in the seventh verse he said , "Do
instruct me who have, taken refuge in You". But in the ninth
verse he says, 'Til not fight". So Lord Krsna smiled, because
the devotee who takes refuge in his preceptor, just becomes an
instrument in the hands of his preceptor and a preceptor is fully
responsible for the duty of the disciple. The disciple, has no

option but to obey his preceptor and do, as his teacher wishes.
Arjuna's declaration, 'not to fight' is practically a withdrawal
from his refuge, in the Lord. 'Iva', means that Lord Krsna must
have burst into laughter, after hearing Aijuna's decision of not
fighting, but He spoke smilingly.
When Aijuna said, "I'll not fight", Lord Krsna, should
have told him to do, as he wished (18/63). But He thought that
Aijuna, was unable to take the right decision, because he was
overwhelmed with grief and worry. So, there was an overflow
of Lord Krsna's love, for him. God instead of paying attention
to the words of his devotees, judges them by their feelings. So
Lord Krsna, instead of paying attention to Aijuna's words, "I'll
not fight," started the gospel, from the next verse.
Moreover, He accepts those devotees who take refuge in Him,
even by words as his own, because of His boundless grace.
—
'Hrslkesah' 'Hrslkesa', means that the Lord is the indweller
viz., He knows feelings of beings, Lord Krsna knows, that Aijuna
is turning away from war, because he is overpowered by the
urge of attachment for his kinsmen, and he does not see his
grief melting away, by merely acquiring a kingdom. So he says
"I'll not fight." But, he also knows that as soon as his delusion
is destroyed, he will act upon His instruction.
In 'Idaiii vacah' uvaca, the use of the word 'Uvaca' ( spoke),
was sufficient, there was no need to use the word 'Vacah' (word),
because 'Vacah' is also included in 'Uvaca.' It seems a repetition,
but actually it is not so. The word , 'Vacah' has been used to point
out, the secret wisdom, contained in the next verse uttered by
Lord Krsna, in simple and easily understandable language.
—
Appendix On the sacred (righteous) soil of Kuruksetra on
one side the Kaurava-army is arrayed while on the other side
the Pandava-army is arrayed. In the middle of the two armies a
glorious chariot drawn by white horses is placed. In one part of
that chariot Lord Krsna is seated while in another part Aijuna

is seated. The Lord starts preaching the divine gospel for the
benediction of mankind by making Aijuna, an instrument and
first of all He describes the discrimination between the body and
(the embodied soul) its possessor.
—
Link: Lord Krsna preaches the gospel of freedom, from
grief to grieved Arjuna and says —
Mfa -sdi: II
sribhagavanuvdca
^ II
asocyananvasocastvam prajnavadamsca bhasase
gatasunagatasumsca nanusocanti panditah
The Blessed Lord said:
Arjuna, you grieve for those who should not be grieved at,
.
yet speak as if a man of wisdom The wise grieve, neither for the
.
living, nor for the dead 11
Comment: —
[A man is grieved when he classifies objects and persons,
—
into two divisions One's own, and not one’s own, such as, our
kinsmen and not our kinsmen, of our caste and not of our caste,
of our stage of life and not of our stage of life, our followers and
not our followers. We have a sense of mine, attachment, love
and desire for those, who we regard as ours. Through these a —
sense of mine and desire etc., faults such as grief, worry, fear,
perturbation , commotion and strain etc., arise. The root of all
faults, is a sense of mine and desire etc., this is a rule.
At the beginning of the Gita, Dhrtarastra asked, "What did my
sons and the sons of Pandu do?" It shows his partiality towards
his own sons and attachment for them, though the Pandavas,
regarded him more than their father.
Aijuna also developed the same attachment, but he had no
partiality, he was impartial and so he uses the terms 'Seeing all
these relations' (1/28) and 'How can we, by killing our own
kinsmen, be happy' (1/37). It means that, Aijuna had attachment
for the Kuru family, and because of possibility of destruction of
the family, he was grieved. To remove this grief , Lord Krsna
preaches the gospel of the Gita, which begins with this eleventh
verse. In the end, Lord Krsna declares that there is no justification
for Him, to grieve and he should take refuge in Him, alone, and
—
not grieve 'Grieve not' (18/66). The reason is, that dependence
on the world leads to grief, while supreme or exclusive devotion
to the Lord , leads to the state which is free from faults such as
grief and worry etc.]
— —
'Asocyananvasocastvam ' There are two things in the
world real and unreal, the soul and the body. Both of these
are not to be grieved at as the real is imperishable, and therefore,
should not be grieved for and the unreal, is bound to perish , as
it is perishing every moment, so it should not be grieved at. It
means that these are grieved at, only because of ignorance or
lack of discrimination . Whatever circumstances, in the form of
birth-death, profit-loss etc., a man finds himself in, are result of
his fate viz., his previous actions. It is sheer ignorance to feel
happy or sad, in those, favourable or unfavourable circumstances,
because these are transient.
—
'Prajnavadamsca bhasase' On the one hand , you speak words
of wisdom, but on the other hand, you grieve. It shows that you
are merely talking tall, actually you are not wise, because the
wise do not grieve, for anyone.
You also say that with the destruction of a family, its
age old traditions disappear, women become depraved and
there ensues an intermixture of castes, which leads to hell and
deprived of the ritual offerings of rice-balls (Pinda) and water,

—
their manes also fall these words, as of the wise, also prove
that a body is perishable, while the soul is imperishable. Had the
soul not been imperishable, how could you have feared the fall
of the killers and members of the family ? Further, you would
not have worried about the fall of manes. Your worry and fear
prove, that a body is perishable while its master, the soul is
eternal. So it is not right to grieve for them.
—
'GatasunagatasOmsca' It is out of ignorance , that you
grieve for the bodies because these will all perish. You should
not lament for them. Such grief is a mistake.
It is also a great mistake to grieve for those who are dead
because they suffer torture, if their people, grieve for them. The
departing soul has to drink and eat the tears and phlegm* shed
by people here. Similarly, we should not grieve or worry for
those who are living, because grief (worry) does not help them,
in anyway. We should rather care for and help them.
Aijuna's limbs were giving way and his mouth was getting
parched. The root of such feelings, is his identity with the body.
Such identity creates affinity for those who nurse this body.
That affinity gives birth to grief and worry in thinking of their
death. So one is grieved ( worried) and sad after thinking of
those, who are living as well as those who are dead . One is
grieved ( worried) about the dead because deprived of the ritual
offerings of rice-balls and water, the manes, have a downfall
(1/42), and he is worried about the living ones, because they
are arrayed on the battlefield, staking their lives and property
(1/33). Both types of worries relate to their bodies. So they are
of the same character.
* The departing soul has to eat and drink the phlegm and tears shed by the
relatives. So we should not lament the death of a relative but should perform
obsequies (Pancatantra , Mitrabheda 365).
The departing soul hereafter drinks the tears shed by the relatives here
(Skanda Purana, Brahma . Setu. 48/42).
Instead of grieving, for those who are dead, we should offer

ritual water and rice-balls etc., because it is our duty. Similarly,
we should make arrangement to care for those who are living.
So we should give a serious thought to it which enables us to
understand our duty, while worry (grief ), destroys the power of
thinking.
—
'Nanusocanti panditah' Discrimination between the real and
the unreal, is called ' Panda' ( wisdom), and one who has developed
discrimination , is known as 'Pandita' (wise). Such wise men do
not grieve, because they can discriminate between the real and
—
the unreal the imperishable self (soul) and the perishable body.
Grief arises, only when the unreal is accepted as real i.e., when
there is a desire to maintain the body forever. For the real, there
is no grief or worry, at all.
—
Appendix There is one division of the body (Sarira) while
another division is of the self (Sarirl). Both have no relationship
at all with each other. Both are quite different in nature. One is
insentient while the other is sentient. One is perishable while the
other is imperishable. One is mutable while the other is immutable.
One is kaleidoscopic while the other remains the same for time
—
immemorial ‘bhutagramah sa evayariT (Gita 8/19), ‘Sarge’pi
nopajayante pralaye na vyathanti ca’ (Gita 14/2).
—
The body and the self both are not to be grieved. The
body ever perishes, therefore it is not to be grieved, while the
self never perishes, therefore it is also not to be grieved. One is
grieved only because of one’s own folly. The body is continuously
separating automatically while the self is ever attained to all. The
wise men who know this distinction between the body and the
self, never grieve for any being whether dead or alive. In their
view the division of the changing body is different from that of
the never changing self i.e., the ever existent entity.
The gospel of the Gita begins with the discrimination between
the body and the self. Other philosophical classics describe the
‘self and the ‘non-self in an objective manner and it becomes

a matter of study but the Gita instead of describing the self and
non-self objectively, describes ‘deha-dehl’, ‘Sanra-sariri’ (body
and its owner) on the basis of the personal experience of all
persons. This is uniqueness of the Gita. The striver who wants
to attain salvation first of all must know ‘Who I am’. Arjuna
has also asked Lord Krsna to tell him the highest good for him
(Gita 2/7). Salvation can only be attained by discriminating the
self from the body. So long as a man holds ‘I am body’, he
may listen to gospels, may preach gospels to others, may practise
spiritual discipline but salvation is not possible.
It is a blunder to accept (assume) a thing, which is not one’s
own, as one’s own and to disown a thing which is one’s own.
Only the thing, which may ever live with us and with which
we may ever live can be our own. The body in the same state
doesn’t stay with us even for a moment while God ever lives
with us. The reason is that the body belongs to the class of the
world, while the self belongs to the class of God. Therefore it is
the greatest blunder to assume the body as one’s own and not to
assume God as one’s own. In order to rectify this blunder, the
Lord in the Gita first of all describes the discrimination between
the body and the self and awakens the striver to the fact, “You
(self ) are not the entity which dies viz., you are not the body. You
are the knower while the body is ‘the known’ (the Gita 13/1).
You are eternal and pervade everywhere ‘nityah sarvagatah’ (Gita
2/24), ‘yena sarvamidam tatam’ (Gita 2/17) while the body is
unipresent. You are a resident of the divine world while the body
is a resident of the matter (mortal) world. You are a fragment
—
of God ‘mamaivariiso jlvaloke’ (Gita 15/7) while the body
—
is a fragment of ‘Prakrti’ ( Nature) ‘manah sasthanindriyani
prakrtisthani’ (Gita 15/7). You ever live in immortality while
the body ever lives in mortality . By the decay and death of
the body you don’t decay and die in the least. Therefore, you
shouldn’t be obsessed by grief, worry and fear etc.
The self is not attached and limited to anybody, therefore
—
it is said to be pervading everywhere ‘sarvagatah’ (Gita 2/24),
‘yena sarvamidam tatam’ (Gita 2/17). Therefore the true nature of
a striver is merely an ever existent entity, not Hariri (one having
a body) rather it is ‘asariri’ (having no relation with the body).
(Gita 2/25), ‘
—
Therefore the Lord has also designated it as 's^rex’ unmanifest
is
decaying every moment and it is ‘Asat’. ‘Asat’ has no existence
‘TORTf *rra:’ (2/16). How a striver having relationship with the
body even whose existence is not there can be termed ‘sarin ?
A striver is neither ‘Sarira’ (body) nor ‘Sariri’ (dehl). In this
section the Lord has used the term ‘farin’ (dehl) for the ever
existent entity in order to explain it to the strivers. By calling it
as ‘Hariri’ He means to say that a striver is not body.
When we reflect upon the nature of the body and the self,
we perceive that the body and the self have their own identity
and when we don’t reflect upon them, then they have also their
own identity. On reflection there is no difference in the reality
of their true nature but by reflecting upon them the striver’s
delusion is destroyed and the human life becomes successful
by attaining its aim.
In human life there is predominance of discrimination.
—
Therefore ‘I am not body’ this discrimination is possible only
in the human body. The sense of ‘I’ and ‘mine’ in the body
is not the work of human intellect but that of beastly intellect.
Therefore Sri SukadevajI Maharaja says to king Pariksit
tvam tu rajan marisyeti pasubuddhimimam jahi
—
na jatah pragabhuto’dya dehavattvam na nahksyasi
(Snmadbha. 12/5/2)
‘O King! Now give up this beastly intellect that you will die.
As the body was non-existent in the past , it was bom afterwards
and will die in future, it is not the case with you (the self ) that
you were non-existent in the past, were bom afterwards and
will die in future.’
—
Link: In the next two verses, the Lord explains why it is
unwise to grieve for what is imperishable.
:I
|
x cr cRPlrT: tfTRJI
^ ^ II
na tvevaham jatu nasam na tvam neme janadhipah
na caiva na bhavisyamah sarve vayamatah param
In fact, there was never a time when I or you or these
kings, were non-existent. Nor is it, right that we shall cease to be
in future. 12
Comment: —
[There are two things in the world, the soul (the real) and
the body (the unreal) and both of these are not to be grieved
for, because the soul never ceases to be and the body is ever
perishable. So here it is explained that the soul is immortal, while
the body is mortal.]
—
'Na tvevaham jatu nasam na tvam neme janadhipah' People
think that I did not exist before My incarnation and you and these
kings were also non-existent before our birth. But it is not so.
All of us certainly existed, because the real is always existent,
unaffectedly time, place and circumstances etc.
— —
'1, you and these kings, had their previous existence' this
declaration could suffice. But contrarily it is said T, you and
—
these kings had no such pre-existence this is not true'. The
reason is, that by the latter expression 'that there was no such pre-
—
existence is not hue', the fact of their pre-existence is emphasized.
94 SRIMADB HAGAVADGITA [Chapter 2
It means, that the real is eternal. It was never a naught. By the

—
term ’Jatu’, the Lord means to say that in all times past, present
and future and in all climes, circumstances, states, incidents and
things etc., this real never ceases to be ever.
Here, by using the word 'Ahairi Lord Krsna identifies Himself
with other people, in order to explain that the real never ceases
to be, while in the fifth verse of the fourth chapter Lord Krsna
says, "You and I have taken many births. I know them all, while
you don’t know", which shows that He as the Lord, is different
from other. In the fifth verse of the fourth chapter, the Lord
expresses His excellence, eminence and glory as compared to
ordinary mortals, while in this verse He expresses His unity,
with the soul of common men.
—
* Na caiva na bhavisyamah sarve vayamatah param ' In future,
the bodies will not continue to be the same and one day they
will perish, but the (soul) will never cease to be, because the
-
real is eternal. It was, neither non existent in the past, nor will
be in, future.
Lord Krsna has talked about the past and the future, by saying
that there was never a time, when they were non-existent, nor
they will cease to be. But, He has not talked about the present,
because they are clearly seen at present through the bodies. In
their present existence, there is no trace of doubt. But if we think
seriously, we come to know that we (the soul) exist at present,
but the bodies are kaleidoscopic. Therefore we should realize
that the soul is different from the bodies, because we have our
existence, at present as we had in the past and we will have, in
future, while the bodies are perishable.
A man realises his existence, before sleep and after sleep,
but he has his existence during sleep also ever while his body is
undergoing changes every moment, and it will perish one day.
—
Similarly, the bodies of all of us I, you and these kings did
—
not exist in the past, nor will exist in future and presently also
Verse 12] -
perishing, every moment, but our self existed in the past, will
exist in future, and exist now.
Our entity is transcendental as we living subject know
—
time present, past and future objectively. Subject is always
distinct from object. Thus the Lord has spoken this verse to
explain this transcendental entity of the Self.
An Exceptional Fact
Lord Krsna, in this verse says that the bodies are perishable
while the self is imperishable. It is a rule, that what exists in
the beginning and the end, also exists in the middle, and what
does not exist in the beginning and the end , does not exist in
the middle, either.
But the question arises that how, in the middle these bodies
are visible? The answer is that senses, mind and intellect, with
—
which we see and worldly objects, which are seen both are
perishable and change every moment. Man (self ) identifies himself,
with the seen. Then, he is called a seer. When the instruments of
perception and the objects of perception, are all perishable and
transient, then how can the apparent onlooker, be permanent? The
apparent entity of a seer (onlooker) is there, because of affinity
between the seer, the senses and the seen. In case, there is no
such affinity, then this apparent entity of the seer fades away.
But, the base of the apparent entity which is truth, persists. That
truth, is called the base of creation, preservation, destruction
—
and illuminator of all seeming entities. These names base and
illuminator are only in relation to objects which they base and
illumine. In the absence of those objects, the truth ever remains,
as it is. He who has an eye for that truth, can never grieve. This
way, T, 'y u' and 'these kings', are not to be grieved at all.
°
—
Appendix In this verse there is the description that God
and the self both are endowed with the same characteristics. The
Lord declares, “I as Krsna, you as Aijuna and all these people as
kings neither existed in the past nor will exist in future. But all
of us as ever existent entity existed in the past and will also exist
—
in future. It means that I, you and these kings these three are
different as far as the bodies are concerned but they are the same
as far as the self is concerned. The bodies neither existed in the
past nor will exist in future but the entity of the soul (self ) did
exist in the past, shall exist in future and does exist at present.
When these bodies didn’t exist, the entity of the self was there
and when these bodies will cease to exist, that entity will still
remain. There is nothing else except one ever existent entity.
—
I, you and these kings by saying so the lord means that the
entity of God and entity of the embodied self are one and the
same viz., in ‘Is’ and ‘Am’ there is only one pure consciousness.
It is because of ‘I’ (ego) that ‘am’ is used. If there is no affinity
for ‘I’ (ego), then ‘am’ will not remain but only ‘Is’ will remain.
That ‘Is’ viz., pure consciousness rather than the body is our true
identity. Therefore one should not grieve for the body.
As an incident of the past and the future is perceived far away,
so also is an incident of the present. The reason is that as we (the
•
S'
f-
ft
self ) have no connection with the past and the future, similarly
2*-
V
j
<; : we have no connection with the present. When we (the self )
if
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have no connection at all with them, then what is the difference
? I
!
between the past, the future and the present for us? These three
& are within limits of time but the self transcends the limits of time.
35 £
Time has divisions while the self is eternal and indivisible. It is
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only by regarding the body as self that there appears difference
F between the past, the future and the present. In fact the past, the
I future and the present don’ t exist for the self, it being eternal.
&
-
L- . Many ages may change yet ‘Sarin’ (the self ) doesn’t undergo
any change, it remains the same because it is a fragment of God.
Hi But the body does ever change, it doesn’t remain the same even
m ; ! for a moment.
i
chi K
^ 41cH ^RTI
rTSJT
^ RRTITfHSjfT??ra
dehino'sminyatha dehe kaumaram ^
^ lld II II
^^
‘
yauvanam jara
tatha dehantarapraptirdhlrastatra na muhyati
Just as boyhood, youth and old age, changes in this physical
body do not affect the soul likewise is the change to another body .
Wise man never gets disturbed about this 13 .
Comment: —
'Dehino'sminyatha dehe* kaumaram yauvanam jara' The —
body, does not remain the same, but it always changes. It
passes by stages, through babyhood , youth and old age. The
statement 'Dehino'sminyatha dehe', proves that soul is separate
and the body is separate. The soul is the 'Seer', and the body
is the 'Seen'. Hence the changes of babyhood and youth etc., in
the body, are not in the soul. The soul is changeless.
—
'Tatha dehantarapraptih' As, one does not grieve for the body
when it passes through babyhood, youth and old age; similarly
one should not grieve, when the soul passes on, to another body.
As babyhood , youth and old age are different stages of physical
body, so (attaining) another body after death, is a stage, for the
subtle and causal body.
If we perceive in the right perspective, we come to know,
that the body does not pass through babyhood, youth and old
age only, but it changes every moment. Similarly, subtle and
causal bodies, also change, every momentf .
Now, the question arises, that we can perceive our physical
body, but we do not perceive our subtle and causal body and
* The bom one passes through babyhood , youth and old age; but here 'Deha'
has been used for the human body .
t The physical body is left by a man (soul ) when he attains another body.
But subtle and causal bodies are not left until he attains salvation. He has affinity
for them so long as he does not attain salvation .
their change. Wakefulness, sleep and sound sleep respectively,

are regarded, as states of physical, subtle and causal bodies. In
sleep, (dream) a baby sees itself as a baby, a youth sees himself
as a youth and an old man sees himself, as an old man. It proves
that a subtle body, also changes. Similarly, in childhood one
gets more soundsleep than in youth, and in old age, it further
decreases. It shows, that there is a change in causal bodies also.
Secondly, a man is more refreshed in his childhood and youth
after sleeping, than he is in his old age. It also proves, the
change in causal bodies.
When one acquires the body of a god, a bird or an animal
etc., (because of identification of the self with the body), one
thinks oneself as the same, it is a change in subtle body. Similarly,
the nature (habit) of a god is different from that of a bird or an
animal. It shows change, in causal body.
A man passes through babyhood, youth and old age and
thus there is a change in his body but he experiences, that he is
the same.* It proves, that there is no change, in his 'self (soul).
Here a doubt comes to our mind, that we experience a
change in the physical body, but we have no knowledge about
our previous bodies, after getting new bodies. The answer is,
that there is so much of pain at the time of death and rebirth,
that one forgets one's previous birth. When a man suffers from
paralysis or old age, his memory becomes weak. Similarly,
by the pangs of death and birth, one becomes oblivious of
his previous birth f . But, one who dies suddenly, without any
pain, can have a memory of his previous birthf .
* In the sacred books this knowledge is called 'Pratyabhijna'.
t A man dies by becoming unconscious because of much pain amidst
his lamenting kinsmen (Srimadbha. 3/30/ 18). At the time of death his breath
stops and memory is lost (Snmadbha. 3/31 /23).
$ The impression of the previous birth of those who die suddenly and then
are reborn suddenly , continues for sometime but as they grow up , their dream
like old memory is lost (Mahabharata, AnuSasana. 145).
Verse 13] -
When a man rises, after a sound sleep, he says, that he slept

soundly and he was not aware of anything. It means, that he
knows that he was not aware of anything, during sound sleep.
This knowledge of nothingness by the self, proves that the self
existed , even during sound sleep. Thus, his own self existed
before his sleep, during his sleep and also, after his sleep i.e., the
self (soul) exists continuously. None, feels its non-existence at
any time, rather he feels his existence, incessantly. He who feels
himself separate from the body, realizes that he is liberated and
in that liberated state he ever remains so. In that liberated state,
he may not know what bodies he possessed in the past, but his
realization that he is separate from the body, remains intact.
—
'Dhlrastatra na muhyati’ The wise man (enlightened one),
is he, who can discriminate between the real and unreal. Such a
man, is never deluded and he is not reborn, because attachment
for the gunas (qualities, modes), is the cause of birth in good
and evil wombs, and he breaks off his attachment with the
qualities (modes).
Here 'tatra', has been used, for the difference between the
soul (spirit) and the body, the real and the unreal, the permanent
and the transient. It means, that these are totally different and
one is never deluded about this, because he knows, that he is
different from the body.
—
Appendix The body never remains uniform while the self
never becomes multiform. The body neither existed before birth
nor will exist after death and at present also it is dying every
moment. In fact the process of its death begins as soon as it
comes to the womb. At the death of boyhood, youth ensues, at
the death of youth, old age ensues and at the death of the old age,
the embodied self passes on to another body. The body undergoes
—
all these states. Boyhood, youth and old age these three states
are of the physical body and passing on of the embodied self
to another body is the state of the subtle body and the causal
body. But the entity of pure consciousness transcends all these

states. The states change while the self remains the same. Thus
the enlightened one, who discriminates the distinctiveness of the
body from that of the self , is never deluded.
The embodied soul in order to reap the fruit of its actions
goes to numberless wombs, to hell and heaven. This utterance
proves that eighty-four lac forms of life are left, heaven and hell
are left but the self ever remains the same. Womb (bodies) change
but the self (Sarin) doesn’t change. The self remains one, so it
goes to several wombs and several worlds. The entity which goes
to several wombs does not get tainted with anyone, doesn’t get
entangled anywhere. If it gets tainted and entangled anywhere,
then who will reap the fruit in eighty-four lac forms of life? Who
will go to heaven and hell? Who will attain salvation?
Birth and death are not our (of the self ) traits but are the traits
of the body. Our age viz., age of the self is beginningless and
endless within which several bodies are bom and they die. As we
change several clothes but by changing clothes we ourselves don’t
change, we remain the same (Gita 2/22); similarly the entity of
the self even by transmigrating to several bodies ever remains the
same. It means that our freedom and detachment are axiomatic.
Our life doesn’ t depend on a particular body. Because of being
detached, we even by transmigrating to several bodies, remain
the same, but by assuming our attachment to the body, we have
to take birth in several wombs. The assumed attachment doesn’t
stay but we go on getting attached to other things and persons
etc. If we don’t get attached to them, salvation (detachment) or
independence is self-evident or spontaneous.
—
Link: Now, Lord Krsna urges us that we should be indifferent
to sorrow and suffering, arising from transitory and perishable
things, like the body etc.
Verse 14] SADHAKA-SANJlVANi 101
matrasparsastu kaunteya
^
WTcT II
II
sitosnasukhaduhkhadah
agamapayino’nityastamstitiksasva bharata
O son of KuntI, bodily sense-objects, which give rise to the
feelings of heat and cold, pleasure and pain etc., are transitory
and fleeting, therefore, Arjuna bear these patiently viz., remain
unaffected by them or ignore them. 14
Comment: —
[Here a doubt arises that in the verses from the eleventh to
the thirteenth and then again from the sixteenth to the thirtieth
there is a context of the spirit and the body, why are then these
two verses about contacts of ’senses with objects' inserted in
between ? The explanation is that in the twelfth verse as the Lord
placed Himself also in the category of the other people, here He
wants to say that the body is equally transient as other worldly
objects are and therefore these two verses fit in the context.]
—
'Tu' 'Tu' (indeed), has been used to explain, that transitory
things, such as bodies etc., are different, from the permanent soul.
—
'Matrasparsah' Senses, including the inner sense, are called
'Matra' and 'Sparsah, means 'Contact'. Therefore, all objects which
are perceived by senses, are called 'Matrasparsah (bodily senses).'
Can affinity with objects, also be included in 'Matrasparsah'? No.
The reason is, that it is not 'inner sense', but the 'self , which
accepts this affinity and that affinity remains, even when the
objects are lost.* A woman bereaved of her husband fifty years
ago, and if anyone called her as the wife of her husband Mr.
A, she becomes alert, even today. It shows that the assumed
* The affinity with the unreal can perish only if we deny it. Actually the
self has no affinity with the unreal . But it has accepted this affinity . So it can't
be rooted out by any other means such as penances etc. It will be rooted out only
when we cease to accept it.
affinity, has not yet broken off. It means that though objects
are lost, yet the assumed affinity persists.
—
'Sitosnasukhaduhkhadah' Here, 'SIta' (cold) and 'Usna' (hot),
stand for favourable and unfavourable circumstances. Favourable
circumstances, give us pleasure while unfavourable ones give
pain. If the terms 'SIta' and 'Usna mean cold and heat, then
these will represent only objects of touch and their meanings
will be limited. These will not represent all sense-objects, and
circumstances. Therefore, it is proper to take their meanings,
as 'favourable' and 'unfavourable' circumstances. The fact is,
that the favourable (desirable) or unfavourable (undesirable)
circumstances and things cannot give pleasure or pain, but it is
the affinity with them, which is the cause of pleasure and pain.
So the Lord has called the objects 'Sukhaduhkhadah' (producers
of pleasure and pain).
—
'Agamapayinah' All objects, have a beginning and an end,
they are bom and disappear. So they are 'Agamapayf , i.e., they
appear and disappear.
—
'Anityah' It may be said, that objects may not have pre-
existence or post-existence, but in between, they do exist. The
Lord declares, that as they are 'Anitya' ( transient) they do not
exist even, in the interim. They change, every moment. They
change, so swiftly, that no one can see them, again in the same
form, because they do not maintain the same shape, the next
moment. Therefore, the Lord has called all objects, as 'anitya.'
It means, that all worldly objects are transitory and fleeting,
and they change every moment. Not only objects, but the senses,
including the inner sense with which we perceive objects, are
also transitory. There is always a change, in them. For example,
the senses get tired by the evening, while working throughout a
day and get refreshed in the morning, after a night’s sleep.
Here, all objects in a gross sense are called 'agamapayinah'
(appearing and disappearing). In a finer sense, these are called,
’anityah' (changing every moment). In a more fine way, they

will be described in the sixteenth verse of this chapter, as 'asat'
(non-existent), while the soul described earlier, as eternal will be
called as 'sat', (ever-existent), in the sixteenth verse of this chapter.
Mere knowledge, of agreeable and disagreeable senses
is not at all defective. But attachment with and aversion to
them or pleasure and pain, in relation to them is a fault. Not
to be affected by such an evil, is expressed by the expression
'tamstitiksasva'.
Secondly, the body and senses and their actions, have a
beginning and an end, while you as a spectator, are different from
them. They always change, but you never change. Therefore, you
should remain unaffected by them i.e., you should ignore them.
To remain unaffected (untainted) is called here, 'titiksa'.
—
Appendix As the body never remains uniform but changes
every moment, similarly all the worldly objects (Prakrti viz.,
Nature and its evolutes) which are perceived by senses-mind-
intellect, never remain uniform, they undergo union and disunion.
We feel happy with the union of those objects which we like and
their disunion makes us sad. We feel happy with the disunion of
E those objects which we don’t like and their union makes us sad.
r Objects are also fleeting and transient. Similarly the senses and
the inner faculty are also fleeting and transient and the pleasure
or pain caused by the union or disunion of these objects is also
fleeting and transient. But the self ever remains the same, it is
immutable and eternal. Therefore one should bear them (pleasure
and pain) patiently viz., one shouldn’t feel happy and sad by their
union and disunion but remain unaffected by them . Pleasure and
—
pain both are different but their seer is one and he is separate
(unaffected) from both of them. By seeing the changeable, the
immutability of the self (soul) is naturally perceived as the
unchangeable only can see the changeable.
Hence the term ‘SIta’ stands for favourableness while
‘ usna’ stands for unfavourableness. It means that when it is
very much cold, a tree dries up and when it is very hot, then
also a tree dries up; therefore the result of both ‘hot’ and ‘cold’
is only one. Therefore the Lord orders to bear them viz., to rise
above them.
-
Pleasure-pain, joy-grief, attachment aversion, desire-anger etc.,
are fleeting and kaleidoscopic while the self (soul) remains the
same. A seeker commits a blunder that he sees the changing
condition but doesn’t perceive the self. He accepts the condition
but doesn’t accept the self . The condition neither existed in the
past nor will exist in future; therefore it doesn’t exist at present
also though it appears to exist. But in the self there is neither
beginning nor end nor middle at all. A condition never remains
uniform and the self never becomes multiform. Whatever is
seen is a ‘condition’ and the intellect which sees it is also a
‘condition’. The thing which is to be known is a ‘condition’
and the thing which knows it is also a ‘condition’. In the self
there is neither anything to be seen nor there is one who sees it;
there is nothing to be known nor one who knows it. The object
to be seen and he who sees it etc., are subject to conditions.
—
The object to be seen and the seer who sees it will not remain
but the self will remain, because the condition will perish but
the self will remain. It means that by having connection with
the object to be seen (scene), the self becomes the spectator.
If it has no connection with the object to be seen, the self will
remain but it will not be named as the spectator. In the same
way the self (pure consciousness) by having affinity for ‘Sarira’
(body) is called ‘Sarin’. If it has no relationship with the body,
the self will remain but it will not be named ‘Sariri’ (Gita 13/1).
Therefore the Lord has used the term ‘Sariri’ for the self or pure
consciousness in order to merely explain it to human beings.
—
Link: In the next verse, Lord Krsna talks of the result of
remaining unaffected with objects.
Verse 15] -
f ?T 4^ 1
TfT-SnjcTr^RT^cho^rl II II
^ ^
^
yam hi na vyathayantyete purusam purusarsabha
samaduhkhasukham dhiram so'mrtatvaya kalpate
O the best of men, a person to whom pain and pleasure are
.
eligible, for immortality 15
-
alike, and who is not tormented by these sense objects, becomes
Comment: —
—
'Purusarsabha' Men, generally try to change inevitable
circumstances. But, Aijuna instead of trying to change these,
has thought of attaining benediction, which shows, that he is
the best of men.
—
'Samaduhkhasukham dhiram' A resolute person remains
alike in pleasure and pain . He experiences pleasure and pain,
only when he is attached to three gunas (qualities, modes) bom
of matter ( nature) (Gita 13/20-21). But when he gets immersed
in the self, he does not experience pleasure and pain, and
becomes unraffled.
—
'Yam hi na vyathayantyete purusam' To a man of steady
wisdom, the sense-objects do not give pain. Pleasure, ensuing
from the contact of sense-objects, is perturbing (Vyatha). Similarly,
pain arising from their separation is also disconcerting. He
who has an eye for equanimity cannot be happy or sad by
these objects. Such a person knows what are favourable and
unfavourable circumstances, but he remains unaffected by them.
They do not leave any impression, on his mind.
—
'So'mrtatvaya kalpate' Such a man of steady wisdom,
becomes eligible for immortality viz., he acquires the
capability of realizing immortality. Being capable, he realizes
immortality instantly, because his immortality is axiomatic. It
was only because of ones affinity with objects ( body etc.,) that
it was obscure.
A special word
This human life, has not been bestowed upon man to experience
pleasure and pain, but to attain the supreme bliss having obtained
which, he has nothing else to seek (Gita 6/22). If we remain
greedy and desirous of acquiring favourable circumstances, we
shall not be able to make use of those circumstances, because our
energy will be wasted in the enjoyment of those circumstances,
rather than in making proper use of these. Similarly, if we grieve
over unfavourable circumstances or in their possibility, we will
not be able to make use of them, rather we will be brooding
over these. To get pleased over favourable circumstances is
their enjoyment. The use of favourable circumstances, for mere
maintenance of a body, and for the welfare of poverty-stricken
people, is their proper use. Thus, riches in the form of favourable
circumstances, should be considered , as property of the poor.
We should neither be pleased with desirable circumstances, nor
displeased with undesirable ones, but we should make the best
possible use of these. Otherwise, we shall have to suffer pain.
It is a proper use of desirable circumstances, if having
satisfied our needs, we use these to serve the needy and the
destitute, instead of enjoying these ourselves. Actually , our riches
are for the needy and the poor. So we should utilize these for
their welfare. These are, the poor and the destitute, who have
enabled the rich to be proud of, their riches. Had all others been
multimillionaires could these millionaires have had pleasure and
pride out of their being millionaires? No. The poor and destitute
people, are the cause, of their pleasure and pride. Therefore, the
rich people should serve the desolate and the destitute , as it is
their duty to do so. But if they don’t do so and enjoy the riches
themselves they only are thankless.
Now, the question arises, how to make use of undesirable
circumstances. The answer is that undesirable circumstances
are painful, when there is desire for pleasure. If that desire is
renounced, then undesirable circumstances cannot be painful. If

a patient is given bitter medicines and painful injections, he
is not upset, rather he is pleased, because he knows that bitter
medicines and painful injections, are cures for his disease. Thus,
it is the proper use of undesirable circumstances, to bear pain,
without having any grudge, against it. If one gets displeased with
bitter medicines etc., then that is brooding over unfavourable
circumstances. It will result in great misery .
If we enjoy pleasure and are tormented by pain, we may
get heaven or hell but cannot be eligible for salvation, because
salvation, is attained by those, who remain alike in pleasure and pain.
The Lord, in the fourteenth verse, has said that objects give
rise to feelings of pleasure and pain, but these are transitory and
fleeting. The moment we acquire them, their decay and parting
starts. These were neither with us in the past, nor will remain
in future and present, also they are going to be naught. But by
enjoying these we are spoiling our nature, and are depriving
ourselves of attainment of salvation. Therefore, if we make proper
use of the available circumstances, we shall rise above pleasure
and pain, and attain a state of the highest bliss.
—
Appendix The self is in the form of an entity. In that entity
there is no perturbation. When the self identifies itself with the
body, then perturbation ensues. Therefore a person who assumes
himself to be seated in the body can’t be free from torment. Freedom
—
from torment means not to rejoice on obtaining what is pleasant
and not to grieve on receiving what is unpleasant (Gita 5/20).
By being free from torment a man’s intellect (understanding)
—
becomes firm ‘sthirbuddhirasammudhah’ (Gita 5/20).
To rejoice and to grieve in favourable and unfavourable
circumstances means to be tormented. To rejoice and to grieve
is ‘bhoga’ of pleasure and pain. The seeker of pleasure and
sufferer in pain can never be happy. A striver should not rejoice
and grieve in favourable and unfavourable circumstances but
108 SRTMADB HAGAVADGlTA [Chapter!
should utilize these circumstances. The favourable and the

unfavourable circumstances are determined by fate; and to utilize
those circumstances by regarding them as material for spiritual
progress, is the real valour. This valour results in immortality.
Utilization of favourable circumstances is to provide happiness
to others and to render service to them; while the utilization of
unfavourable circumstances is to renounce the desire for pleasure
or favourable circumstances. By utilizing the unfavourable
circumstances a striver discovers the reason for pain. The
—
reason for pain is the desire for pleasure ‘ye hi samsparsaja
bhoga duhkhayonaya eva te’ (Gita 5/22). The person (bhogi)
who enjoys pleasure and suffers pain has a downfall while he
(yogi) who utilizes pleasure and pain, by rising above pleasure
and pain, attains immortality .
—
Link: In the next three verses also, the nature of the real
( spirit ), and the unreal ( matter, body ), is dwelt.
^TTRrft fcceir} f
^
JH TfiT: 1
nasato vidyate bhavo nabhavo vidyate satah

ubhayorapi drsto'ntastvanayostattvadarsibhih
The unreal has no existence and the real, never ceases to be; the
truth of both these, has been perceived by seers of truth. 16
Comment: —
—
' Nasato vidyate bhavo' This body, neither existed in the
past, before birth, nor will exist in the future after death, and is
also perishing, at present. Thus, actually it is non-existent. This
body is the world in miniature. The change in the body signifies
the change, in the world. Similarly, the non-existence of a body
signifies the non-existence of the world * in all the times.
The entire world is burning like wood continuously in the
fire, of time. On firewood being burnt, ash remains. But this

time-fire consumes the world, in such a way that no remains,
are left. There is total annihilation of the world. Therefore, it
has been said, that the unreal has no existence.
—
'Nabhavo vidyate satah' The real never ceases to be. The
Atma (spirit or soul) remains constant. It existed, before the birth
of the body, exists now, when the body is undergoing change
and will exist, after the death of the body. Similarly, God also
ever remains the same, while the world undergoes a change,
every moment.
A Vital Fact
The world is kaleidoscopic, it changes every moment. So it
cannot be seen in the same state, the very next moment. Bodies
are taking birth, and dying eveiy moment , but the process is not
perceived, with these dull physical eyes.* Similarly, the world
is also perishing, all the time. But it is not perceived, because
the senses, mind and intellect etc., also belong to the same
class, to which the world belongs. So, how can the perishable
perceive, the perishable? Only the imperishable (self ), (spirit)
can perceive it.
Secondly the self cannot perform any activity, without
assistance of the world (body, senses, mind and intellect). It
proves, that all activities take place in the world rather than,
in the self. The self has no affinity with activities, and objects.
It proves, that the world, with body, mind, senses and intellect
etc., is non-existent. Only the super soul (God), is ever existent,
who ever remains untainted and is the basis and illuminator, of
the entire world.
—
'Ubhayorapi dr$to'ntastvanayostattvadarsibhih' Seers of truth,
have perceived the truth, about the real, and the unreal, or the
* Though there is a continuous process of birth and death of bodies, yet the
process is not perceived because of the subtle speed of time.
soul and the body. The fact is, that the real is ever-existent, the
unreal has no existence, but it seems to exist because of the light
of the real. Therefore the essence of the real (Sat), and the unreal
(asat) is 'sat', (ever-existent). The real has been called as 'Para
Prakrti' (higher or sentient nature) (Gita 7/5), 'Ksetrajna (self,
soul) (Gita 13/1-2), 'Purusa' (spirit) (Gita 13/19) and 'aksara' (the
imperishable) (Gita 15/16), while the unreal has been called 'apara
prakrti' (lower or insentient nature), Ksetra (non-self ), prakrti
(matter) and 'Ksara' (the perishable).
Aijuna is grieved by thinking, that the warriors will die. So, the
Lord explains that the real never dies, and the unreal never exists
as it is continuously dying. Therefore, it is not wise, to grieve.
In the eleventh verse, it has been said, that 'pandita' ( the
wise) grieve neither for the living, nor for the dead . In the twelfth
and thirteenth verses the word 'dhlra' (wise or enlightened) has
been used for the person, who realizes the distinction, between
the soul and the body; in the fifteenth verse also 'dhlra', has
been used for a person who does not grieve over, the decay
of the body and the world, In the sixteenth verse 'tattvadarsf
(the seers of truth), has been used for a discerning person, who
distinguishes between the real and unreal. All these words dhlra
etc., show that the wise do not grieve and if they grieve, it
means, that they are not wise.
—
Appendix The ever-existent entity (self ) is real and except
that entity whatever Prakrti (Nature) and its evolutes (actions
and objects) are, they are all unreal and kaleidoscopic. Those
great souls who have perceived the truth about both the real
and the unreal viz., those, who have realized the self , hold that
the unreal has no existence and the real never ceases to be viz.,
there is nothing except that entity (the real).
The Lord in the fourteenth and fifteenth verses described the
transitory nature of the body; here the same has been described
—
by the expression ‘nasato vidyate bhavah’ (the unreal has no
Verse 16] -
SADHAKA SANJlVANI in
existence); and in the twelfth and thirteenth verses the eternal

nature of the ‘Sarin’ (self ) was described, that has been mentioned
—
here by the expression ‘nabhavo vidyate satah’ (the real never
ceases to be).
—
‘Nasato vidyate bhavo nabhavo vidyate satah’ In these
sixteen letters there is the gist of all the Vedas, Puranas and
—
scriptures. ‘Asat’ and ‘Sat’ these two have been called by
several names such as ‘Prakrti’ ( Nature) and ‘Purusa’ (self ),
‘Ksara’ (perishable) and ‘Aksara’ (imperishable), ‘Sarira’
(body) and ‘Hariri’ (self ), transitory and eternal, perishable and
imperishable etc. Whatever is seen, heard, understood , thought
of and determined etc., is ‘unreal’ and the organs of senses, by
which the actions of seeing, hearing and thinking etc., are done,
are also ‘unreal’ and whatever seen is also ‘unreal’.
—
(1) ‘bhu sattayam’ as ‘abhavah’ and ‘bhavah’
—
In the half verse (sixteen letters) three roots have been used
—
(2) ‘as’bhuvi’ as ‘asatah’ and ‘satah’
—
(3) ‘vid sattayam’ as ‘vidyate’ and ‘na vidyate’
Although these three roots mean only an ‘entity’ yet in their
subtle form they have also their independent meanings as the—
meaning of ‘bhu’ root is ‘utpatti’ (origin), the meaning of ‘as’
root is ‘satta’ (entity) existence and the meaning of ‘vid’ root
is ‘vidyamanata’ (existence of the present).
The meaning of the expression ‘nasato vidyate bhavah’ means
‘asatah bhavah na vidyate’ viz., the unreal has no existence or
the unreal is non-existent because it is continuously perishing
(changing). The unreal is not present. The unreal is not acquired.
The unreal is not constant. The thing which is bom, certainly
—
dies this is the rule. As soon as it is bom, it starts perishing
at once. It perishes so quickly that no one can see it two times
viz., having seen it once, it can’t be seen in the same condition
the second time. This is the principle that the thing which has
no existence at any time is always non-existent. Therefore the
world is always non-existent. However existence we may give

to the world, however importance ( value) we may attach to it,
but it doesn’ t exist at all. The unreal is neither acquired , nor
was acquired nor will ever be acquired. It is not possible to
acquire the unreal.
—
‘Nabhavo vidyate satah’ This expression means ‘satah —
abhavah na vidyate’ viz., the real never ceases to be rather the
real is existent, it is never non-existent (changeable). The entity
which ceases to be is not called the real. The entity of the real is
ever-existent . The real is ever present. The real is ever attained.
The real is ever constant.
The real never ceases to be in any place, thing, person,
action, incident, circumstance, state and time etc. The reason is
that the place, time and thing etc., are unreal (kaleidoscopic) but
the real ever exists the same, in it there is never any change,
it never ceases to be. Therefore the real is ever-existent. To
whatever extent we may deny the existence of the Supreme
Soul, to whatever extent we may neglect Him, to whatever
extent we may have disinclination for Him, to whatever extent
we may disregard Him, to whatever extent we may contradict
His existence by giving arguments but He never ceases to be.
The non-existence of the real is not possible. No one can destroy
the imperishable entity (Gita 2/17).
—
‘ubhayorapi drstah’ Seers of truth have not created
(produced) the real entity but they have seen it viz., perceived
the truth about it. It means that non-existence of the unreal
—
and existence of the real the truth of both of these have been
perceived by the liberated enlightened souls who perceive only
the real entity viz., realize the self -evident ‘Is’. The base of the
—
unreal is also real and the truth about the real is also real by
knowing this, in the view of the exalted souls no other entity
except the real entity ‘Is’ remains.
The non-existence of the unreal and the existence of the
real prove that only the real exists. In that real entity there is
no such duality as ‘deha’ (body) and ‘dehF (self ).
So long as the unreal’s existence is assumed , there is
discrimination. But when the unreal ceases to exist , then
discrimination changes into Self-realization. ‘Ubhayorapi drsto’-
—
ntastvanayostattvadarsibhih’ in this expression in ‘Ubhayorapi’
there is discrimination ; in ‘antah’ there is Self-realization and
in ‘drstah’ there is perception of the real viz., discrimination
changed into Self-realization and only the entity remained. There
—
is nothing except that entity this is the most important fact of
the Discipline of Knowledge.
— —
The unreal has no existence this is true and the real never
ceases to be this is also true. It is the duty of a striver to accept
this truth. A striver may have this realization or not , he has to
accept this fact. One has to accept the entity ‘Is’ and to deny
—
‘No’ this is Vedanta, this is the main gist of the Vedas.
—
In the world in spite of the appearance of both existence
and non-existence there is predominance of ‘non-existence’.
In God also both of them appear, but there is predominance
of ‘existence.’ In the world within ‘non-existence’ there are
existence and non-existence and in God within ‘existence’ there
are existence and non-existence. In other words in the world
within ‘eternal disunion’ there are union and disunion while in
God within ‘eternal union’ there are union and disunion (meeting-
separation). Therefore in the world only non-existence persists
while in God only existence persists.
tugm****
—
Link: In the next two verses, there is description, of the
real and the unreal.
avinasi tu tadviddhi yena sarvamidaih tatam

vinasamavyayasyasya na kascitkartumarhati
Know that to be imperishable, by which all this world
is pervaded; for none can bring about the destruction, of the
indestructible. 17
Comment: —
—
'Avinasi tu tadviddhi' Here 'tu' (indeed), has been used to
explain 'Sat' the real out the two 'sat' (real) and 'asat' (unreal),
described in the preceding verse.
The Lord advises Aijuna, to realise that imperishable entity.
He explains that this entity is abstract. By calling it abstract,
(paroksa), the Lord means to say, that this abstract imperishable
entity, is pervading the whole world, which appears as separate,
from that entity. In reality, only this all-pervading entity exists,
while the world which appears to exist, does not exist really.
By the term 'tat' (that), it is not meant to say that 'sat tattva'
(the real), stands afar, but it means, that it is not a subject of
senses and inner sense.
.
—
'Yena sarvamidaih tatam'* The abstract-entity is described
here This whole world , is pervaded by that imperishable entity.
As ornaments made of gold have nothing but gold, weapons
made of iron, have nothing but iron, pots of clay have nothing
but clay, and in ice, there is nothing but water, similarly, this
world is pervaded by 'sat' (real) (imperishable). So, in the world,
there is nothing to be realised except the real.
'Vinasamavyayasyasya na kascitkartumarhati' The spirit —
* Yena sarvamidaih tatam' has been used in the Gita three times. Here it
has been used for the imperishable by which the whole world is pervaded. It is
described with the view of 'Saiikhyayoga' (the Discipline of Knowledge). In the
twenty -second verse of the eighth chapter it has been used for God (Supreme
Purusa) Who can be attained by exclusive devotion. Again in the forty-sixth verse
of the eighteenth chapter there is the description, 'By whom all this is pervaded'
which also is with the point of view of devotion.
Verse 17] SADHAKA -SANJTVANI 115
(Soul) , is imperishable,* while the body is perishable, and

is perishing every moment. No one, can check its process of
destruction. But whether you wage war or withdraw from it, the
imperishable cannot be destroyed and the perishable cannot be saved.
Here the word 'asya' means, that whatever reality appears
in the kaleidoscopic body, is because of real entity (self ), and
that self (spirit), is different from the body.
—
Appendix In practical life we say, ‘This is a man, this is an
animal, this is a tree, this is a house’ etc. In these expressions
‘man , animal, tree, house’ etc., neither existed in the past nor
will exist in future and at present also they are perishing every
moment. But in them the eternal reality ‘Is’ ever remains the
same. It means that ‘man, animal, tree, house’ etc., are the world
(unreal) and ‘Is’ is the imperishable Self (the real). Therefore
‘man, animal, tree, house’ etc., are different but in all of them
‘Is’ (Eternal reality) remains the same. Similarly in ‘I am a man,
I am an animal, I am a god’ etc., bodies Eire different but ‘am’
or ‘is’ remains the same.
—
‘Yena sarvamidam tatam’ This expression here has been
used for the embodied soul while in the twenty-second verse of
the eighth chapter and in the forty-sixth verse of the eighteenth
chapter, this expression has been used for God. It means that
the self has the same characteristics as all-pervading God has.
Therefore as God is detached from the world, so is the self
—
naturally detached from the body and the world ‘asahgo hyayam
purusah’ (Brhada. 4/3/15), ‘dehe’sminpurusah parah’ (Gita 13/22).
The self is not seated in a particular body. It is not attached to
any body. But without realizing this detachment, it is following
the cycle of birth and death.
* In the Gita the Lord has called the spirit as well as Himself imperishable.
But the difference is that the Lord incarnates and conceals Himself by His free-
will while the spirit seated in Matter takes birth and dies because it identifies
itself with the body.
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antavanta
^ 5
ime deha nltyasyoktah saririnah
anasino'prameyasya tasmadyudhyasva bharata
These bodies acquired by the imperishable, indefinable and
.
eternal soul, are spoken of, as perishable Therefore, O Arjuna,
.
fight 18
Comment: —
'Anasinah '
—A thing, which never changes, never decays
and never gets extinct, in the least, by any cause, under any
circumstances, is called 'anasT. The soul (spirit), is not exposed to,
destruction or change. So, it is indestructible or imperishable.
—
'Aprameyasya ' The soul, is beyond the domain of senses,
speech and mind, so it is indefinable. It can be experienced , only
by having faith in scriptures, and saints and their gospels.
The scriptures and saints, do not compel anyone to have faith
in them. One, is free to have such faith or not to have it. In case
one reposes faith in them, that 'tattva' (reality), is the object of
his faith, otherwise it is not the object of , his faith.
—
'Nityasya' The soul, does not undergo any change , it never
ceases to be, it exists all the time.
—
'Antavanta ime deha uktah saririnah ' These bodies, of
imperishable, indefinable and eternal soul, are spoken of as
perishable i.e., they have an end. It means that these are perishing,
every moment. They are nothing but, a mass of decay.
In the above sentence, a singular number, has been used
for the soul, while plural for the bodies. Firstly it is so because
—
the bodies of every embodied soul are of three kinds physical,
subtle and causal and secondly because a single soul, pervades
all worldly bodies. Further in the twenty-fourth verse, the Lord
calls it all-pervading viz., omnipresent. It means, that all the
bodies are perishable, while soul is imperishable.
*T
An Exceptional Fact
All the bodies which, are perceptible, are perishable, while
the soul is imperishable and eternal. But this immortal soul,
though different from body, identifies itself with the body and
develops 'an ego' or 'I'ness with it, and thus regards its death, as
seifs (soul's) death. He who identifies himself, with wealth and
learning etc., calls himself as wealthy and learned etc. Similarly,
when one accepts a body, as one's own, one develops the feeling
of attachment or mineness for it, and this attachment, extends
to wealth and family etc., because he accepts these as his own ,
by having affinity with these. By this affinity of 'I'ness and
'Mineness', all evils are bom, one cannot discriminate, between
the real and the unreal, and is thus grieved , while the wise are
not grieved, because they realize that the real cannot perish and
the unreal cannot exist.
—
'Tasmat* yudhyasva' Lord Krsna directs Aijuna, to fight
.i e., discharge his duty, by discriminating between the real and
unreal. He means to say, that he should not grieve but wage war,
because the soul is imperishable, while bodies are perishable.
An Exceptional Fact
In the seventeenth and eighteenth verses, there is a notable
explanation of the real and the unreal , because the Lord wants
Aijuna, to realize the real. By realizing the essence, one gets rid
of the unreal, spontaneously. Thus by realizing this fact, he would
discharge his duty. It shows, that every human being, without any
distinction of caste, creed, colour or stage of life, can freely follow
either the Discipline of Action, or Discipline of Knowledge, for
his salvation. But, in practical life, a duty should be discharged ,
* Here the word Tasmat', has been used for drawing a conclusion after
reasoning. In the Gita Tasmat' has been used either for drawing the conclusion
after reasoning or at the end of a context. In 2/30, 3/19, 8/7 and 8/27 verses it has
been used at the end of a context while in 2/25, 2/27, 2/ 37, 2/68, and 11/33 it has
been used to conclude reasoning.
according to one's vama (caste) and asrama (stage of life), by

following the ordinance of scriptures. Therefore, here while
discussing the real and the unreal according to the discipline of
knowledge Lord Krsna, orders Atjuna to fight or in other words he
advises Aijuna to discharge his duty even if he follows discipline
of knowledge.
Further, in the thirteenth chapter, where there is a description
of virtues of knowledge Lord Krsna in 13/9, also lays emphasis
-
on non-attachment, and non identification of the self, with a son,
wife, home etc. If only hermits, had deserved the Discipline of
knowledge (Sankhyayoga), the Lord would not have mentioned,
the need for non-attachment and non-identification of the self,
with a son, wife , home etc., because hermits, have no sons,
wives and homes etc .
Thus, by meditating on the Gita, both the Disciplines of
Knowledge, as well as Action (Karma), have proved to be
independent means, for God-realization for all human beings,
without distinction of any vama or stage of life.
—
Appendix The Lord at the outset of His gospel explained
that both ‘gatasun’ (dead) and ‘agatasun’ (living) are not to be
grieved for. Then in the twelfth and thirteenth verses in order
to explain that ‘gatasun’ is not to be grieved, He explained the
real (the eternal) and in the fourteenth and fifteenth verses in
order to explain that ‘agatasun’ is not to be grieved, He described
-
the unreal (the transitory). Then He explained both ‘Sat’ (the
real) and ‘Asat’ ( the unreal) in the sixteenth verse. After that
by discussing the existence of the real and non-existence of the
unreal specially in the seventeenth and eighteenth verses, He
completes this sub-topic.
Though there is existence only of the soul, not of the body,
yet a man commits an error that he first sees the body and then
perceives the soul in it; first sees the form (appearance), then
perceives the existence. How long will this outward polish stay?
A striver should reflect upon whether the soul (self ) existed first
or the body existed first. On reflection it is proved that first there
is the self and then there is the body, the existence is first and
the appearance is afterwards. Therefore a striver first should
perceive the self as existent, not the body.
Link:— Upto the previous verse, there is description of seers

who know the soul , as imperishable . In the next verse, Lord
Krsna to emphasize the same fact, speaks of those, who do not
regard the soul as indestructible, by a negative inference.
ST TJ/T IRTTT
ya enam vetti hantararii yascainam manyate hatam

ubhau tau na vijanito nayam hanti na hanyate
Both of them are ignorant, one who holds the soul as, the
slayer and the other who considers it, as slain; for the soul, neither
slays, nor is slain. 19
Comment:—
—
'Ya enam vetti hantaram' One who considers the soul as
slayer is ignorant because the soul does not act. But by identifying
with the body, it accepts itself as a doer. As an artisan, however
clever he may be, cannot work without tools, similarly, the soul
without body cannot do anything. Therefore, the Lord, in the
thirteenth chapter, declares, that he who sees that all actions are
performed by prakrti (nature) alone, realizes the self , as non-doer
(13/29). It means, that the self is not a doer. But, by identifying
Itself with body it assumes Itself to be the doer of actions,
performed by the body. If a man , does not identify himself with
the body, he is not at all, a doer, of any activity.
—
'Yascainam manyate hatam' One who holds the soul as
slain, is also ignorant. As the soul is never the slayer, so it is
never killed, because the soul, always remains unaffected and

unchanged. Only the perishable and changeable, can be slain.
How could the imperishable and unchangeable, be slain ?
—
'Ubhau tau na vijanlto nayam hand na hanyate' Both of these,
who holds the soul as slayer, and he, who considers it as slain,
are ignorant. A question arises, whether he, who holds the soul
as slayer, as well as slain, is not ignorant. The answer is, that
he is also ignorant, because the soul is neither a destroyer, nor
can it be destroyed. It is always the same, without any change.
Therefore, one should not grieve.
The soul, has been described , neither as a slayer nor as slain,
because it was in the context of war, before Aijuna. But , actually
the soul, is free from all acitons and modifications.
—
Appendix This Sariri (the possessor of the body) neither
—
slays anyone nor is slain by anyone it means that it is neither
a doer of an action nor is an object of action nor is affected
in anyway. Those, who, like the body, hold the Sariri as the
slayer and as the slain, indeed don’t attach importance to the
discrimination between the body and the self but attach importance
to indiscrimination.
Link: — In the next verse the Lord explains how this soul is
immortal .
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^
na jayate mriyate va kadaci -
nnayam bhutva bhavita va na bhuyah
ajo nityah sasvato'yam purano
na hanyate hanyamane sarlre
For the soul there is neither birth nor death; nor does
.
it come into existence after having been born It is unborn,
.
eternal, constant and primeval It is not killed, even when the
.
body, is slain 20
Comment: —
[The body constituted of elements, undergoes six kinds of
—
modifications to be bom, to exist, to change, to grow, to decay
and to perish. But, the soul remains unaffected by, these changes.
The Lord explains this fact, in this verse.]
—
'Na jayate mriyate va kadacinna' The soul, unlike a body
is never bom, it is eternal. So the Lord in 15/7, has declared,
'This soul in the body, is an eternal portion of Myself.'
The soul never dies. Only that, which is bom, dies. The
soul remains unaffected by all kinds of changes. Of all these
changes, birth and death, are the most important ones. Therefore,
the Lord has used 'Na jayate' and ' Ajah', for the unborn and
also 'Na mriyate, and 'Na hanyate hanyamane sanre, for the
unslain, twice.
—
'Ayam bhutva bhavita va na bhuyah' This imperishable
element, does not exist, on coming into being, unlike a
child, that exists after birth and has a beginning and an end,
it is free from different kinds of changes and is without
beginning and end .
—
'Ajah' This soul is never bom, so it is called 'Ajah' viz., unborn.
—
' Nityah' The soul is eternal. It does never decay in the least
while the bodies and senses decay and lose their strength.
—
'Sasvatah' The soul is constant and changeless.
—
'Puranah' It is ancient and primeval. Generally a thing
which becomes old does not grow, it rather perishes. But the
soul neither grows nor perishes .
—
' Na hanyate hanyamane sarlre' The soul is not slain even
when the body is slain . Lord Krsna means to say that the body
undergoes six modifications because it is perishable while the

soul is imperishable.
Here in these verses Lord Krsna has made such a distinction
between the body and the soul, as is rarely found anywhere else
in the Gita.
Aijuna was grieved after thinking about the death of his
kinsmen in the war. So Lord Krsna wants to explain to him
that the soul is not killed even when the body is slain, so he
should not grieve.
—
Appendix Our (of the self ) nature and the nature of the body
are quite different. We (the self ) are not attached to the body,
are not mingled with the body. The body is not attached to us, it
is not mixed with us. Therefore at the death of the body we are
not affected at all. By now we have passed through innumerable
bodies, but what difference did it make in our entity (existence)?
What loss did we sustain? We remained the same ‘bhutagramah —
sa evayam bhutva bhutva prallyate’ (Gita 8/19). Similarly at the
death of the body we’ll remain the same.
As hands, feet and nose etc., are organs of the body, likewise
the body is not an organ of the self . That which flows and varies
is not an organ* (of the imperishable) as phlegm and urine
etc., flow and an ulcer (boil) varies, so they are not organs of
the body. Similarly the body which flows and varies is not an
organ of the self .
—
Link : In the nineteenth verse, Lord Krsna told Arjuna
that soul neither slays, nor is slain. In the twentieth verse, He
explained how it is not slain. Now, in the next verse, He explains
how it does not slay.
* adravam murttimat svangam pranisthamavikarajam

atatstham tatra drstarii ca tena cettattathayutam
Verse 21] SADHAKA -SANJIVANI 123
vedavinasinaih nityam ya enamajamavyayam

katharh sa purusah partha kam ghatayati hanti kam
O Partha, How can, a man who realises this soul to be
imperishable, eternal and free from birth and decay, slay, anyone
or cause anyone to be slain ? 21
Comment: —
' Vedavinasinaih nityam ya enamajamavyayam katham sa
—
purusah partha kam ghatayati hanti kam' The man, who realizes
this soul to be imperishable, eternal and free from birth and
decay, can have no inclination to slay, anyone or cause anyone,
to be slain . He is free from egoism i.e., he has no feeling of an
agent in him , and so actions do not taint him.
Here, Lord Krsna has explained that the soul is free from
six kinds of modifications (i.e.) to be bom, to exist, by the term
'Aja', to change, to grow by the term 'nitya', to decay by the
term "avyayam' and to perish by the term 'avinasT.
Now, a question arises, If the Lord by the terms 'na hanyate
hanyamane sarire' and 'kam ghatayati hanti kam' had merely to
tell Arjuna that the soul is neither a doer nor an object of action
then why he used words 'not a slayer or 'not a slain' for the soul.
1
The answer is that the theme is of a war, so it is necessary to

say so. But He means, that the soul, is neither the agent (doer),
nor the object of action. Therefore, one while discharging duty ,
should not grieve, while slaying anyone or causing anyone to
be slain, but should discharge one's duty, in accordance with the
ordinance of scriptures.
—
Appendix A thing which is produced (bom) certainly perishes,
it has not to be perished (destroyed). But the thing which is not
bom, never perishes. We passed through eighty four lac forms of
bodies but no body stayed with us and we didn’t stay with any
body; but we remained the same and apart. Those bodies didn’t
possess this power of discrimination but only this human body
has been endowed with it. If we don’t realize it, we disregard
the discrimination bestowed upon us by God .
—
Link: In the next verse, Lord Krsna explains that the soul
is free from change by giving an illustration.
llct 0 ^'ulut |
^ '1'
itifd Hcufn
'H ’
vasamsi jirnani yatha vihaya

navani grhnati naro’paraiii
tatha sarirani
m
vihaya jlrna-
nyanyani samyati navani dehi
-
As a person discarding worn out clothes, puts on new ones,
so an embodied soul, casting off old bodies, enters into others,
which are new. 22
Comment: —
'Vasamsi jirnani yatha vihaya navani grhnati naro'parani
—
tatha Sarirani vihaya jirnanyanyani samyati navani dehi' In the
thirteenth verse of this chapter, it has been mentioned in brief that
a wiseman does not get deluded, when the soul, transmigrates from
one body to another. Now, Lord Krsna by giving an illustration
explains, that as a man by casting off old clothes is not grieved,
so a man casting off worn-out bodies, should not grieve.
Here the word nara' (man), has been used for a human being,
including men-women, boys-girls, young-old etc., all.
As a man discarding old clothes, puts on new ones, so
does an embodied soul, casting off worn-out bodies, enter into
new bodies. The casting off, of wom-out bodies is called death,
while its acquiring new bodies, is called birth. So long as, this
embodied soul has connection with prakrti, it goes on acquiring
new bodies, according to actions of the past, or according to
thoughts at the moment of death.
Here the term 'sarirani' (bodies), has been used in plural
form. It means, that so long as an embodied soul, does not get

emancipated , it goes on acquiring new bodies, upto eternity. The
bodies, it has acquired are countless. The term 'dehr has been
used, to indicate, all embodied souls.
In the first half of this verse, there is mention of discarding
of worn-out clothes, while in the second half, there is reference
to casting off worn-out bodies.* So, how can the illustration of
old clothes befit bodies, when bodies of even children and young
men, die? The answer is, that end of age, means the wom-out
bodies, whether they are of children, youngmen or old men.
In this verse, the Lord by using the terms, 'yatha' (as) and
’tatha’ (so), has explained that as a man, discarding wom-out
clothes, puts on new ones, so does an embodied soul, casting
off wom-out bodies, acquire other bodies, which are new.
Here, a doubt arises, that a man is free in casting off old
clothes and putting on new ones, but he is not free to cast off
an old body and enter into a new one. The answer is, that Lord
Krsna does not mean to talk about freedom and dependence. His
aim is to dispel the grief , arising from the separation of a body.
One should not grieve, over the death of a body, because the
soul remains unattached and unchanged. From this angle, this
example is appropriate .
Another question that arises is, that a man is happy by
discarding old clothes and putting on new ones, whereas he
feels grieved, while casting off an old body and getting into
a new one. The reason is, that a man by identifying himself
with a body, wants to live long and thinks of the death of the
body, as his own death. Thus, he gets sad. The grief (sadness),
is the result of the desire to live, not because of death. 'I may
* If we perceive by applying our discrimination we come to know that the
body is wearing out every moment and it reaches a stage when it completely dies.
But we don't realize this fact because we don’t pay attention to it. This is darkness
or ignorance (lack of discrimination).
—
live' this desire is latent, and he has to die, and that causes
grief. But if he were to discriminate between the real and the
unreal, he need not be sad , he rather rejoices. Thus, it is because
of his ignorance, that he weeps. In his ignorance, he is like a
child, who weeps, while his old clothes are taken away and
he is made to put on new ones. To remove this ignorance, the
Lord has used 'yat]ja' (as) and 'tatha' (so) words, by giving an
illustration of clothes.
Lord Krsna, has used the verb 'grhnati' for putting on
clothes and 'sarhyati' (enter), for embodied soul, because people
generally think out of ignorance, that man changes clothes,
living at his own place while an embodied soul has to go
and enter new bodies. So Lord Krsna, has used these two
verbs, keeping the worldly point of view in mind.
Something Noteworthy
In the Gita in 'Yena sarvamidaiii tatam' (2/17), in 'Nityah
sarvagatah sthanuh' (2/24) phrases, the soul has been described as
all-pervading, eternal, omnipresent and constant, while in phrases
such as 'Samyati navani dehf (2/22) and 'Sariraiii yadavapnoti'
(15/8), it is said that the soul migrates (enters) into another body.
So, there seems to be a contrast, but in fact, there is none. For
example, when a person grows from his babyhood to youth, he
says that he has grown young. But the fact is, that he is the same,
it is the body which has grown young. By identifying himself
with the body, he grafts the change of his body upon himself .
Therefore, in fact the soul does not migrate. But, because of Its
identification with bodies, It seems to migrate.
Now, a question arises, why this cycle of birth and death,
has been going on from times, immemorial. From the view-point
of the Discipline of Action, to reap the fruit of virtuous and evil
actions, and from the view-point of the Discipline of Knowledge
due to ignorance, and from the view-point of the Discipline of
Devotion, due to disinclination for God , this cycle of birth and
Verse 22] SADHAKA-SANjIV ANI 127
death goes on. The basic factor behind these three is, that God
has granted liberty to living beings, to make proper use of their
lives, but they misuse it and so they have to go through a cycle
of birth and death. They can be free from this cycle, by making
proper use of this liberty. It means, that if they start working for
the welfare of others, by renouncing their selfishness, they will
be free from this cycle. Moreover negligence in discrimination*
is the root cause of birth and death. If we attach importance
to discrimination, we can be free from the shackles of
birth and death. Similarly, disinclination for God, is the cause
of birth and death, which can be eliminated by having an
inclination for Him.
—
Appendix A man wants new articles, so the Lord also gives
him new articles (body etc., material). When the body grows
old, God bestows upon him the new body. Therefore ‘having
new desires’ is the cause of his birth and death. Those who have
new desires, will get new things times without number. In a man
there is one power of the will and another of the life-breath. If
he has power of the will and his life-breath ends, he has to be
re-bom. If he has no will (desire), he has not to take re-birth
when his life-breath ends.
An illustration is applicable only to a certain extent, not to
the full extent. Here the illustration of casting off old clothes
and putting on new ones is applicable to the extent that as a
man, by changing several clothes, remains the same, similarly
the self , by casting off worn-out bodies and by acquiring several
new bodies, remains the same. As by casting off old clothes
we don’t die and by putting on new clothes we are not bom,
* Negligence in discrimination means that we don't act according to what
we know . We know that it is wrong to tell a lie. But still we do so in order to
achieve selfish ends . We know that it is wrong to give pain to others. But we
derive sadistic pleasure in torturing others. Similarly we know that bodies are
perishable but we have attachment and infatuation for them. This is known as an
affront to our knowledge.
similarly by casting off worn-out bodies, we don’t die and by

acquiring new bodies, we are not bom. It means that the body
dies, we (the self ) don’t die. If we die, who will reap the fruit
of virtuous and sinful actions? Who will acquire new bodies?
Who will be in bondage? Who will attain salvation?
—
Link: In the next three verses, there is the description that
the soul is super-mundane.
m <=!<*>: |
vfi Mallei II II
nainam chindanti sastrani nainam dahati pavakah
na cainam kledayantyapo na sosayati marutah
Weapons cannot cut the soul, nor can fire burn it, water cannot
drench it, nor can wind make it dry. 23
Comment: —
'Nainam chindanti sastrani'
—
Weapons cannot cut the soul
because they are made of the earth-element which cannot even
reach the soul. So how can they hurt the soul?
—
'Nainam dahati pavakah' Fire cannot bum the soul, because
the soul is beyond the reach of fire. It means that fire can never
bring any change ever in it .
—
'Na cainam kledayantyapah' Water cannot drench the soul
because water cannot wet it. Water can never bring any change in it.
—
'Na sosayati marutah' Wind cannot dry the soul because
it is beyond the reach of wind. It can never bring any change
in the least in it.
Thus out of the five gross elements four cannot hurt the soul.
—
Now, the question arises why has Lord Krsna not mentioned
—
the fifth element ether? The answer is, that Akasa (ether) is
actionless. Earth, water, fire, wind are bom of ether and these
are incapable of acting on ether. Therefore, when they cannot
even hurt ether, how can they hurt the soul, which is beyond
the reach of even Matter or nature (prakrti)? These elements
with attributes cannot reach the soul, which is without any
attributes (Gita 13/31).
The soul is eternal. All the four elements such as the earth etc.,
are activated by the power of the soul. So, how can they impair
the soul, the source of their power? The soul is all-pervading,
while the four elements, such as the earth etc., are the pervaded
ones. How can the pervaded ones, hurt the all-pervading one?
Here, the context is of war. Arjuna is grieved at the thought
of the imminent death, of his kinsmen. Therefore, Lord Krsna
explains to Aijuna that the soul cannot be hurt by any weapons.
A weapon can cut the body, not the soul, a fire-emitting missile
can bum the body, but not the soul, the Neptune noose (Varuna
weapon), can drench a body but not the soul, and the wind-
missile can dry the body but not the soul. It means that the soul
is not hurt by any weapons and missiles, it remains the same,
while it is the body alone which decays and dies. So, it is sheer
ignorance to lament for it.
— —
Appendix We say , ‘This is a body’ there is a change in
*
the body, but in ‘Is’ (Sarin) there is no change. Similarly when
we say, ‘There is wood or timber’, then there is variation in
wood, not in ‘Is’. Wood is cut, ‘Is’ is not cut. Wood bums, ‘Is’
does not bum. Wood becomes wet, ‘Is’ doesn’t get wet. Wood
dries, ‘Is’ does not get dry. Wood never remains uniform while
‘Is’ never becomes multiform.
PlrM: fHlriri: II II
acchedyo'yamadahyo' yamakledyo'sosya
^
eva ca
nityah sarvagatah sthanuracalo'yarh sanatanah
This soul is uncleavable, incombustible and neither can be

. -
wetted nor dried It is eternal, all pervading, stable, constant and
.
everlasting 24
Comment: —
[In this verse it is described why weapons etc., cannot hurt
this soul.]
—
'Acchedyo’yam' This soul is incapable of being cut. Even
incantation and curse cannot cut this soul, while they can cut the
body, as Sakalya was beheaded by Yajnavalkya’s curse, because
the former could not answer the latter’s questions.
—
'Adahyo'yanT This soul cannot be burnt by fire, because it
is impervious to fire. It cannot be burnt even by incantation and
curses, as the hunter was burnt to ashes, by Damayantfs curse.
Only that can be burnt by fire, which is prone to fire. The soul
is beyond burning.
—
'Akledyah' The soul is impervious to water. Water,
incantation, curse and medicines etc., cannot drench it. As it is
said, that the tune of ’MalakoSa song wets a stone, and moon-light
wets the moon-gem. But the soul cannot be wetted by them.
—
'Asosyah' The soul cannot be dried by wind, incantation,
curse and medicines etc., as sage Agastya dried the sea.
—
'Eva ca' By using these two words, Lord Krsna means to
say, that the soul is beyond the reach of any action. So it should
not be grieved for.
—
' Nitya' The soul is eternal, it remains the same all
the time.
—
'Sarvagatah ' The soul pervades all
etc., equally.
men, things and bodies
'Sthanuh
• •'
——
'Acalah' It is immovable, there is no movement in it.
It is stable. It does not even shake or vibrate.
—
'Sanatanah ' It is everlasting and beginningless.
The world is transitory, while the soul is eternal. Matter is
kaleidoscopic, while the soul is stable. All things and persons
etc., of the world are movable, while the soul is immovable
and all worldly objects, are subject to birth and decay, while
the soul is everlasting.
Lord Krsna says that men identify themselves with bodies
and material things, and so they do not realize, that they are
different from worldly things, but even then, the soul remains
uniform and constant, all the time.
— ——
Appendix ‘Sarvagatah’ (All-pervading) the self does not
mere pervade a body but it is all-pervading realization of this
fact is salvation (liberation from worldly bondage). As the body
is seated in the world, we are not seated in the body. We (the
self ) have never had our union with the body, we have no union,
won’t have any union and it is not possible to have a union with
the body. The body is quite afar from us. But because of desire,
the sense of mine and identification with the body it appears as
if we have union with the body.
In fact the Sarin doesn’t need the body at all. The Sariri
without the body, also remains in bliss.
****&&&&**
avykto'yamacintyo'yamavikaryo'yamucyate
tasmadevam viditvainam nanusocitumarhasi
This soul is unmanifest, inscrutable and immutable. Therefore,
knowing it as such, you should not grieve. 25
Comment: —
—
'Avyakto'yam' The soul unlike a body is unmanifest, because
it cannot be perceived by any one of the senses.

—
'Acintyo'yam ' Mind and intellect etc., cannot be perceived
by senses but they are thinkable. But this soul is inscrutable.
—
'Avikaryo' yamucyate' The soul is immutable i.e., it does
not undergo any change while matter is changing, all the time.
The cause of the entire creation is matter. That causative nature
(matter) is subject to change. The soul is beyond any change,
as it is transcendental.
In the twenty-fourth and twenty-fifth verses, Lord Krsna
has described the soul, by giving eight adjectives of negation
and four adjectives of affirmation. But the fact is that it cannot
be described in words, because how can tongue illumine the
soul, which is an illuminator of the tongue etc.? Therefore, this
realization about the soul is, its real description.
'Tasmadevam viditvainam nanusocitumarhasi' Thus, by
—
knowing (realizing), the soul as uncleavable, incombustible,
unmanifest, everlasting and immutable etc., one cannot grieve.
-
n~ j 5
'*
-
—
Link: In the next two verses, Lord Krsna says, that even
if one thinks of the soul as changeable, ( which is against the
basic ( principle ), one should not grieve.
3T2T PtrUvsttci Picil HdHj

rTSJTfrr
atha cainarh nityajatam nityam
^ U
va manyase mrtam
tathapi tvam mahabaho naivarh socitumarhasi
-
O mighty armed, even if you suppose this soul as
constantly undergoing birth and death, even then, you should not
grieve over it 26.
Comment: —
'Atha cainam nityajatam nityam va manyase mrtam tathapi
—
tvam mahabaho naivam socitumarhasi' Lord Krsna, by using the
terms, such as 'atha ca' and 'manyase' means that it is a fact that
the soul is unborn (Gita 2/20), yet if you accept the contrary,
you should not grieve, because one who is bom is bound to
die, and one who dies, is bound to be reborn. None can escape
this eternal rule.
—
A seed sown in the earth , assumes different shapes sprout,
plant, tree and then it dries up and decays. The fact is, that the
seed undergoes change, every moment. If this seed had remained
the same, even for a moment; how had it passed different stages
upto the last one of its drying up, as a tree? It gave up its prior
— —
form it is its death; and it assumes a new shape it is its birth.
Thus it passes, through birth and death, every moment. Similarly,
this body also undergoes a change, every moment. Sperm gets
mixed with ovum and the mixture, grows into a baby which is
bom. With its birth, the process of death sets in, which culminates
in death . Thus, this body undergoes a continuous change i.e., it
is bom, it decays and dies.
Therefore Lord Krsna says to Aijuna that even if he holds
the view that the soul undergoes birth and death like a body,
there is still no ground for grieving.
^ u Rvs II
"
jatasya hi dhruvo mrtyurdhruvam janma mrtasya ca

tasmadapariharye’rthe na tvam socitumarhasi
Death is sure of him who is born, and rebirth is assured
of him who is dead. You should not, therefore, grieve over the
inevitable. 27
Comment: —
'Jatasya hi dhruvo mrtyurdhruvam janma mrtasya ca* —
According to the previous verse, if the soul is regarded as
constantly taking birth and constantly dying, one should not
grieve, because death is sure of him who is bom, and rebirth is

assured of him who is dead.
—
,
'Tasmadapariharye' rthe na tvam socitumarhasi' This cycle

of birth and death has been going on from time immemorial and
will continue upto eternity. Therefore, you should not lament
over the inevitable. These Dhrtarastra's sons and Bhlsma, Drona
etc., who are bom will surely die, you cannot save them and
after death, they will certainly take rebirth, you cannot stop it.
So why should you grieve?
As the sun has risen, it will certainly set, and if it is set, it
will definitely arise. This is an inevitable fact, which is known
to all. Therefore, none grieves over the setting of the sun. It
implies that one should not grieve over the death of anybody.
Whatever the Lord has stated in these two verses (26th and
27th) is not God's real theory. By the expression 'Atha ca’ the
Lord has put forth the argument of the people, who identify,
themselves with the body. This is not a correct principle. In no
case Ajjuna should grieve. To bring home this point to him,
Lord Krsna has explained from that angle also.
In these two verses, Lord Krsna says that all the worldly
things, including the bodies, undergo change from one form to
another. Abandoning the first form is called death and change
to the second form is called birth. One should not grieve over
this cycle because it inevitably goes on.
—
Appendix A man is grieved if a dear one dies or there is
loss of money. Similarly we are grieved when we think about
—
the future if the wife dies, what will happen? If the son dies,
what will happen? etc. We are grieved and worried because
we don’t attach importance to discrimination. Changes in the
world and in circumstances are inevitable. If circumstances don’t
change, how will the cycle of the world continue? How will a
person pass from boyhood to youth ? How will a fool become
learned? How will a patient become healthy ? How will a seed
turn into a tree? Without change the world will become like a
static thing. In fact only a mortal dies, an immortal never dies.
It is everyone’s obvious experience that after death the body
remains lying, but the self , the owner of the body transmigrates.
If importance is attached to this experience, there can’t be any
worry or grief. At the death of Bali, Lord Rama draws Tara’s
attention towards this experience —
Tara bikala dekhi Raghuraya, dinha jhana hari linfii niaya .
Chiti jala pavaka gagana saniird , panca racita ati adhama sanra.
pragafa so tanu tava agent sova, jiva nitya kehi lagi tumha rova.
upaja jhana carana taba lagi, linhesi parama bhagati bara magt
(Manasa, Kiskindha 11/2-3)
We should think over when no body remained in eighty-four
lac forms of life, how will this body remain intact? When eighty-
four lac bodies didn’t remain as T and ‘mine’ , how will this
body remain as T and ‘mine’ ? This discrimination is possible
only in human body, not in other bodies.
'A i
Link:— In the next verse Lord Krsna mentions the simple

law of nature about birth and death.
3nci|cHIc
^ F1
* CAJCKIHSAHPI ^TTTrT I
avyaktadini bhutani vyaktamadhyani bharata

avyaktanidhananyeva tatra ka paridevana
O Bharata (Arjuna), all beings were imperceptible before
they were bom and will become so again when they are dead;
they are perceptible only in the intermediate stage. Why then
the lamentation? 28
Comment: —
—
'Avyaktadini bhutani' All the beings seen now , were not
perceived before birth.
136 SRIMADBHAGAVADGIT A [Chapter 2
—
'Avyaktanidhananyeva' These beings will also not be
perceived after death .
—
'Vyaktamadhyani' All these beings are manifest in the interim
(after birth and before death). Their bodies were non-existent
before birth and will remain non-existent after death, just like
in a dream. During life they seem to exist but actually they are
going into non-existence every moment.
—
'Tatra ka paridevana ' It is the principle that the thing which
does not exist either before or after has no real existence in its
midstate also. Therefore, these bodies which were unmanifest in
their origin and will be unmanifest in their end, are unmanifest
even now, though they seem visible. But the soul existed in the
past, exists now and will also exist in future. So there is no
point in lamenting for both these situation.
—
Appendix A thing, which does not exist at the beginning
and at the end, has never any existence, while a thing, which
exists at the beginning and at the end, ever exists.* That which
—
never exists, is ‘asat’ unreal (body) and the entity which ever
—
exists, is ‘sat’ the reality. We have our eternal disunion with
the unreal while with the real we have our eternal union.
* (1) ‘yastu yasyadirantasca sa vai madhyam ca tasya san’

(Snmadbha. 11/24/17)
‘The thing which exists at the beginning and at the end, also exists in the
midstate and that is true.’
(2) ‘adyantayorasya yadeva kevalarh kalaSca hetuSca tadeva madhye’
(Srimadbha. 11/28/18)
‘The entity which existed at the beginning of this world and which will
remain in the end and which is the root cause and illuminator of this world, the
same Super Soul (God) also exists in the midstate.’
(3) ‘na yat purastaduta yanna pascanmadhye ca tanna vyapadesamatram’
‘The thing which didn’t exist before origin and will not remain after
annihilation (end ), doesn’t exist in the middle also, it is merely an imagination,
merely a name.’
—
Link: Now, the Lord dwells upon the marvellous nature
of the soul
MIV -c» 4clsc;fd

3ilV 'ct 4c( 'c4 ^ ^ ^4:
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^ ^TRT: I
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ascaryavatpasyati kascidena ^- ^ ^
Tsi U ||
mascaryavadvadati tathaiva canyah

ascaryavaccainamanyah srnoti
srutvapyenam veda na caiva kascit
One perceives the soul as a wonder, some speak of it an
amazement while others hear of it in wonderment; while none
knows it even after hearing of it 29
Comment: —
—
’Ascaryavatpasyati kascidenam' The knowledge of the
wondrous self is not achieved through the senses. The self can
be known by the self itself, it is beyond the realm of senses.
—
As '1 am’ this knowledge requires no proof , no instrument,
it is self-evident . Its consciousness cannot be experienced as
separate from T. This is intuited by the person himself. This is
not a subject of senses and intellect. Therefore, the knowledge
of self is said to be a marvel.
—
The term 'pasyati' has two meanings to see with eyes and
to know the self by one's own self. Here it has been used in the
sense of knowing the self by one's own self (Gita 2/55; 6/20 etc.,).
When one sees with one’s eyes, there are three things
—
necessary the onlooker, the object to be seen and sight i.e.,
the power to see. But while knowing the self these three are not
—
necessary. '1 am' this cannot be perceived by senses , mind and
intellect, but by one's own self.
When we want to search for a thing in a dark room , we need
138 SRMADBHAGAVADGITA [Chapter 2
eye-sight as well as light. But if there is light-lamp, there is no

need for another lamp to see the lamp which is lit. Similarly,
there is no need for other means to perceive the self. The self
has its own light by which it can be lit and known.
—
A body is of three kinds physical (gross), subtle and
causal. The body which is nourished by food and water for its
growth, is physical (gross) body . This gross body is the object
of senses. The subtle body consists of seventeen elements five —
senses, five organs of action, five vital airs, mind and intellect.
The subtle body can be perceived by intellect and not by senses.
The latencies (vasanas) form the causal body. If we reflect, on
the three kinds of bodies, it is evident that the gross body is
not the self, as it changes every moment and it is an object
of knowledge. Similar, is the case with the subtle body. The
causal body, is an evolute of nature. But the self is beyond
nature, therefore the causal body, is also not the self . As far
as, the knowledge of the self , is concerned, it is beyond them
and this knowledge is marvellous. This is 'ascaryavatpasyati.'
When the soul ceases its identification with the body, it knows
itself and therefore, it has been said that one perceives the soul
as a wonder.
Here in this verse, as well as, in the third verse of the seventh
chapter, Lord Krsna has used the term 'Kascit' i.e., 'Someone
knows Me in reality.’ It means, that it is very difficult to know
the imperishable, but actually it is not so. The fact is, that it
seems difficult, only because there are a few aspirants, who
sincerely want to know the soul.
—
'Ascaryavadvadati tathaiva canyah ' Other persons speak
of it as marvellous, because it is beyond the reach of words,
Speech is illumined, by the self , then, how can it describe the
illuminator? The great souls who speak of it, can just give a
kind of hint to draw the attention of the listeners.
Here, the term 'Anyah' has been used to emphasize the
fact, that only a few liberated souls who possess metaphysical

knowledge, can explain it fully to an aspirant and enable him, to
attain the imperishable. All do not possess the ability to remove
his doubts and give satisfactory answers, to his arguments.
—
'Ascaryavaccainamanyah srnoti' Other persons hear of it, as
marvellous. Listening to scriptures and advice of other worlds, is
quite different from voice of the soul. It means, that this soul is
something marvellous and uncommon and is beyond the reach
of senses, mind and intellect etc. It illuminates these.
Here, the term 'Anyah' has been used to explain the fact,
that the person who hears is different, from the one who knows,
and from other who is capable of explaining it to an aspirant in
such a manner, that its full nature, is revealed to him.
—
'Srutvapyenam veda na caiva kascit' There are some who do
not know it, even on hearing. It means that , merely hearing, will
not help one to know it. On hearing, when one gets established
in one's own self , one will know one's own self* by oneself.
Now a question arises, that an aspirant on hearing the words
of scriptures and a preceptor, gets knowledge, why has it been
said then, that there are some who do not know it, even on
hearing of it? The answer is, that it is the aspirant himself , who
by having faith in the words of scriptures and preceptor, gains
knowledge. Otherwise there have been several incarnations of God,
and there also have been liberated souls, who held discourses on
metaphysics, and by hearing their discourses the people should
have gained metaphysical knowledge. But, actually it has not
happened. Their discourses, can be helpful to a striver having
faith, but he, will also have to get himself established in his own
self . This expression does not mean to convey , that knowledge
of the self is impossible; it rather conveys that it is beyond the
senses. However hard efforts by a man may make him to know
—
* This fact has been pointed out in the Gita several times (2/55; 3/17;
6/20; 15/11).
it, ultimately he will have to know himself , by his own self.

What is knowing of the self , by the self ? There is a difference
between doing, perceiving and knowing. Doing involves organs
of action, perceiving involves senses, while knowing is done
by the self Itself.
The senses actually do not know; rather they only perceive
which is useful in daily activity.
This knowledge, of knowing oneself by one's ownself , is of
—
two kinds '1 am different from the body and the world;' and
secondly, '1 have identity with God .' In other words, it can be
said, '1 have no affinity with the kaleidoscopic, perishable world,
while I have constant affinity with unchangeable, imperishable
God .' After possessing this kind of knowledge, one can know the
soul in reality. This knowledge, is beyond the reach of speech
and intellect.
—
Appendix The self cannot be known merely by hearing viz.,
by practice but can be known by having inquisition, by hearing
—
from enlightened and experienced exalted souls ‘yatatamapi
siddhanam kascinmam vetti tattvatah’ (Gita 7/3). ‘Ascaryavadvadati
—
tathaiva canyah’ it means that out of the enlightened exalted
souls, only someone can explain its true nature to others. All
the enlightened souls can’ t explain it.
As in the world a couple doesn’t get married merely by
hearing but the man and the woman accept each other as wife
and husband and then they are married. Similarly no one can
know God merely by hearing but after hearing, when he accepts
Him himself and gets established in Him, then he will know Him
by his own self. Therefore by hearing a man can learn the facts
pertaining to knowledge, can narrate them to others, can write
them, can lecture on them, can discuss them but can’t realize
the self or God.
One can’t know God merely by hearing but can know Him
—
by worshipping Him after hearing from others ‘srutvanyebhya
upasate’ (Gita 13/25). If the person, who describes the Supreme

Soul, is a God-realized soul and the listener (striver) has esteemed
faith and inquisition, there can be immediate Self-realization.
—
Link: The next, is the concluding verse, about discrimination
between the body and the soul
sjTTcTI
^ is vfi II o i i
^
dehl nityamavadhyo'yam dehe sarvasya bharata
tasmatsarvani bhutani na tvam socitumarhasi
O Bharata, this soul residing in the bodies of all, can never be
slain. Therefore, you should not grieve, for any being. 30
Comment: — —
'Dehl nityamavadhyo’yam dehe sarvasya bharata' The soul,
residing in bodies of men , gods, animals , birds, insects etc.,
cannot be slain i.e., it is imperishable.
—
The term 'Avadhyah', has two meanings (i) It should not
be slain , (ii) It cannot be slain. For example, a cow should not
be killed , because it is a deadly sin to kill a cow. But in case
of the soul, it does not mean that it should not be slain, but it
means that the soul cannot be slain in anyway by anyone. It
has also been mentioned in 2/17, that none can bring about the
destruction of the indestructible substance.
—
'Tasmatsarvani bhutani na tvam socitumarhasi' Therefore,
you should not grieve for all beings because the soul is
indestructible, while the perishable body cannot remain the
same even for a moment.
Here, 'Sarvani bhutani', plural number has been used to
emphasize the fact that, one should not grieve, for any living being.
The body is perishable, because its nature is such. It is
perishing every moment. But, the self is imperishable. If this

reality is realized, then no grief is, possible.
Related and Noteworthy
In this section from the eleventh to the thirtieth verses, it
is explained that the soul, which is imperishable and real, is
different from a body which is perishable and unreal. Unless,
one can discriminate between the soul and the body, one cannot
follow anyone of the disciplines, either of Disinterested Action,
Knowledge or Devotion. Not only this, but also one who wants
to go to heaven should know, the distinction between the two.
After the death of a body , who will go to heaven? Therefore, all
the philosophers who are believers, in spite of having different
opinions about philosophy, agree with the fact, that the soul is
different from the body. Here the Lord wants to explain this
distinction clearly.
This is everyone's own experience also, that a body changes
from babyhood to youth and then to old age. But, there is an
unchangeable one that knows this change. That one, is the soul.
Therefore, the changeable and the unchangeable, can never be
identified. In this section , Lord Krsna, has not used a philosophical
terminology, because people think that philosophy is a subject
for study only. So he has used such words as, the real and the
unreal, the perishable and the imperishable etc. One, who can
discriminate between the two, is not grieved in the least, while,
one who merely studies philosophy, is grieved.
A man may study the six systems of philosophy and may
possess knowledge about the Absolute, the soul, the Nature and
the world. But, his knowledge is purely theoritical. On the other
hand, a striver or a devotee may be concerned who wants to
realize his identity with God or who wants to surrender himself
to God, by renouncing his assumed affinity for prakrti, and the
world, his knowledge is practical. There is a vast difference in
these two sorts of knowledge.
—
Appendix The Lord has described the discrimination between
the ‘deha’ (body) and ‘dehi’ (possessor of the body) from the
eleventh to the thirtieth verses. While describing this topic Lord
Krsna has not used a philosophical terminology such as brahma-
jlva, prakrti-purusa, jada-cetana, maya-avidya , atma-anatma etc.
The reason is that the Lord , instead of making it a subject for
study, wants to make it a subject of everyone’s experience and
wants to prove that every man can discriminate the body from
the self. It needs no study, no eligibility.
If a man applies the discrimination between the real and the
unreal on his body, he is a striver (seeker) and if he applies it on
the world , he is learned . By keeping himself aloof, if a person
discriminates between the real and the unreal, he may become
learned by possessing bookish knowledge (not learning) but he
can’t attain Self-realization. But he who discriminates between the
real and the unreal in his own body, can attain Self-realization.
It means that discrimination between the real and the unreal in
the world is for pedantry while the Gita is not for pedantry.
Therefore the Lord, instead of using the philosophical terminology,
has used simple words such as ‘deha-dehl’, ‘Sarira-SarirT’ viz.,
the body and its possessor. Those who discriminate between
the real and the unreal in the world, they keeping themselves
aloof , make themselves the authority on the knowledge of the
Gita. But any person, who discriminates the body from the self
in him, is eligible for Self-realization. For Self-realization the
discussion on discrimination between the body and the self, is
useful and in order to gain learning, the discussion on ‘tattva’
the Divinity is useful. Therefore the striver who wants to realize
the self , first of all should discriminate his own self from the
body that the body has no connection with the self and the self
has no connection with the body viz., ‘I am not body’. He, who
has assumed the existence and greatness (value) of the body
with as much truth, firmness, belief and doubtlessness, should
assume (accept) the existence and value of the Self (Soul) with
the same truth, firmness, belief and doubtlessness and should

realize the self.
The body is the means only for performing an action and an
action is performed only for the world . As a writer uses a pen
only for writing and when he stops writing, he puts the pen at
its proper place, similarly a striver should use the body while
doing an action and should leave the body in its original position
—
when the work is finished he should be detached from it. The
reason is that if we do nothing, what is the need of the body?
An important fact for a striver is to renounce the known
unreal. If a striver renounces what he knows as unreal, his
spiritual discipline will become natural and easy and his aim
will be attained. The lovability of a striver for the end (aim) is
called his spiritual discipline. That lovability is not acquired by
anything, person, power etc., or by practice but that is acquired
by having the sense of ‘mine’ for the end (Lord). The person
in whom a striver has the sense of ‘mine’, naturally becomes
lovable (dear) to him. But the real sense of mine is with that
object (or person) in which (or in whom) there are the following
—
four traits
1. With whom we have identity (oneness) of the self .
2. With whom our relationship is eternal.
3. From whom we never want anything.
4. To whom we may surrender all what we have.
These four conditions are applicable only in God. The reason
is that our relationship with the body and the world is not eternal
and the category of the self is quite different from that of the
world and body. How can there be identity of the kaleidoscopic
world with the never changing self ? The identity of the self with
the body, which is perceived, is not real but is assumed. This
assumed identity is only to perform duty. It means that we can
serve the person with whom we have assumed our identity but
we can’t have the sense of ‘mine’ with him.
In order to renounce the known unreal, it is necessary that a

striver should renounce the relationship which our discrimination
does not support. Assuming a person, with whom we have neither
eternal relationship nor identity of the self , our own and for
us, is anti-discrimination relationship. So long as there is anti-
discrimination relationship, no spiritual discipline will lead to
Self-realization. By having affinity with the body, a person may
undergo austere penance, may have trance, may go round the
world, his delusion can’t be destroyed and the Supreme Truth
can’t be attained. Having renounced the anti-discrimination
relationship delusion is destroyed and the Supreme Truth is
realized. Therefore a striver shouldn’t be at ease without renouncing
the anti-discrimination relationship. If we don’t renounce our
assumed anti-discrimination relationship with the body, the body
will leave us certainly. Then what is the difficulty in renouncing
our kinship with the body ? Therefore a seeker may follow any
discipline, he will have to accept the truth, “I am not body and
the body is not mine and it is not for me because I am ‘asariri’
(self ) and the self is unmanifest.”
So long as a striver has the kinship of T and ‘mineness’
with the body there is no realization of the Supreme Truth and
he remains bound by virtuous actions, useful reflection and
attachment to Trance. He may perform virtuous actions such as
performance of sacrifice, undergoing penances, offering charity,
may reflect upon the soul or the Supreme Soul or be established
in trance, he is not totally free from bondage. The reason is
that assumption of the kinship of the self with the body is the
root of bondage and also of the flaw which causes all flaws. If
the assumed affinity of a striver with the body is totally wiped
out, sinful actions will not at all be performed by him and he
will not be attached to virtuous actions. There will not be any
meaningless reflection by him at all, and he will not be attached
to meaningful reflection. He will not be fickle in the least and
will neither be attached to trance, constancy or absence of all
146 SRiMADBHAGAVADGITA [Chapter 2
thoughts. Thus at the destruction of attachment of the gross

(physical) body to actions, of the subtle body to reflection and
of causal body to constancy, his aim will be attained viz., his
delusion will be destroyed and the Supreme Truth will be realized.
Therefore the Lord at the outset of His gospel has described the
discrimination between the body and the self in order to wipe
out a striver’s (seifs) relationship with the body.
—
Link: Arjuna was grieved, by apprehending the death of his
kinsmen and preceptors. Moreover he was afraid that sin would
accrue to him, by killing them and that sin would lead him to
hell Therefore Lord Krsna preached this gospel in the eleventh
to the thirtieth verses. Now, He starts the worldly standpoint and
reminds Arjuna of his duty, as a member of the warrior class.
fasjrl II
svadharmamapi caveksya na
^ ||
vikampitumarhasi
dharmyaddhi yuddhacchreyo' nyatksatriyasya na vidyate
Looking at your own duty as well, you should not falter for
there is, nothing more meritorious to a person of the warrior
class (Ksatriya) than a righteous war. 31
Comment:—
[In the first two verses, He describes the benefit of war.]
'Svadharmamapi caveksya na vikampitumarhasi' Man (soul)
is a fragment of God. But by identifying himself with the body,
—
noting himself as a Brahmana (of the priest class) or a Ksatriya (of
the warrior class) etc., he has to discharge his duty as a member of
that class. Similarly one who acknowledging himself as a teacher
or a father, has to discharge the duty of a teacher or a father.
Here, the duty of a Ksatriya has been called 'Dharma'
(righteousness)*. It is the foremost duty of a Ksatriya not to
* In the eighteenth chapter ( 18/42— 48) the Lord has described the innate
flee from war front. For a Ksatriya, righteousness is upheld by

waging war. So, Lord Krsna asks Aijuna to discharge his duty,
by waging war. He should never shirk that duty.
'Dharmyaddhi yuddhacchreyo'nyatksatriyasya na vidyate' —
There is nothing more welcome to a man of the warrior class
than a righteous war viz., which is his main duty (Gita 18/43).
—
Similar, is the case with , the people of other classes the priest,
the business and the labour classes.
Aijuna, in the seventh verse of the second chapter, requested
Lord Krsna to tell him what is good for him. In response to his
request , Lord Krsna tells him, that he would attain salvation by
performing his duty of waging a righteous war. So, he should
not retreat from it.
—
Appendix Having described the discrimination between
‘deha’ (body) and ‘dehT (self ) the Lord from this verse to the
thirty-eighth verse describes the performance of one’s duty.
The reason is that the Supreme Truth which is realized by the
discrimination between ‘deha’ and ‘dehT , the same Supreme
Truth can be realized by the proper use of the body, by
performing one’s duty. In discrimination ‘knowing’ is important
and in performance of one’ s duty ‘doing’ is important. Though
discrimination is important for a man, as it is useful for him
in practical and spiritual life and also in this world as well as
the other world, yet the Lord mentions performance of one’s
duty for the person, who doesn’t understand the discrimination
between the body and the self, so that instead of becoming a
scholar by possessing bookish knowledge or rot learning, he
may realize the Truth.
It means that a person who wants to know Godhead
but without having a keen intellect and a keen self-denial
(detachment), couldn’t know Him by the Discipline of
duties of the people of four castes. There the term 'Dharma* (18/47) stands for
one’s duty. Thus the terms 'Karma' and 'Dharma' are synonymous.
Knowledge, he can know the Supreme Soul by the Discipline

of Action (Gita, 5/4-5).
Arjuna was a Ksatriya (member of the warrior class).
Therefore the Lord has mentioned the duty of a Ksatriya.
In fact here ‘the duty of a Ksatriya’ is the denotation for
the duties of the four ‘Varnas’. Therefore it means that the
members of other ‘Varnas’ (castes) such as Brahmana (member
of the priest class) etc., should also discharge their duties
—
(Gita, 18/42 44). [‘Svadharma’ (one’s own duty) has been
mentioned as ‘Svabhavaja karma’, ‘Sahaja karma’ and ‘Svakarma’
—
etc., (Gita 18/42 48). Discharge of one’s duty for the welfare
of others, by renouncing selfishness, pride and the desire for
fruit, is performing ‘svadharma’. Discharge of ‘Svadharma’ (one’s
duty) is ‘Karmayoga’ (the Discipline of Action).]
-
-eft MM 4
rfsRIT: WsJ II
^
yadrcchaya copapannam svargadvaramapavrtam
sukhinah ksatriyah partha labhante yuddhamldrsam
Fortunate are the Ksatriyas, O Partha, who get such an
unsolicited opportunity for war, which offers an open gateway,
to heaven. 32
Comment: —
’Yadrcchaya copapannam svargadvaramapavrtam’
Duryodhana imposed a condition on the Pandavas, "If you lose
—
while gambling, you will be exiled for twelve years and will reside
in an unknown place for one year. Then after thirteen years you
will regain your empire. But, if you are identified during that
one year period, you will again be exiled for twelve years." The
Pandavas, accepted the condition and suffered twelve years in
exile, and one year’s incognito existence. After expiration of the
period, when the Pandavas demanded their empire, Duryodhana

refused to give them, even as much land as could be covered
by the point of a needle, without waging war. The Pandavas
made several efforts for a compromise, but Duryodhana bluntly
refused. Therefore, Lord Krsna says to Aijuna, "You have got
this unsought and unsolicited opportunity, for waging a war.
Such a righteous war, is an open gateway to heaven."
—
'Sukhinah ksatriyah partha labhante yuddhamldrsam' Those
Ksatriyas, who get such an opportunity are really lucky.
He means to say, that the happiness which is derived by
discharging onefs duty, is far superior to worldly pleasures which
could be enjoyed, even by animals and birds.
—
Link: In the next four verses, Lord Krsna explains the evil
consequences of not waging a war.
TRT: ( cu II 33
^ ^ "
atha cettvamimarh dhannyarh sangramam na karisyasi
tatah svadharmam klrtim ca hitva papamavapsyasi
If you do not wage such a righteous war, then in abandoning
your duty and forfeiting your honour, you shall incur sin, 33
Comment:—
'Atha cettvamimam dharmyam sangramam na karisyasi
you do not want to discharge your duty, by waging war,

—
tatah svadharmam klrtim ca hitva papamavapsyasi' Even if
bound by your own action bom of your nature, you will have
to engage in it against your will (18/60). If you do not wage
war, you will neglect your duty and you will not only lose
your reputation, but incur sin, also. Moreover, by abandoning
your duty, you will have to accept the duty of others, and
so you will incur sin and by abandoning war, you will be
regarded as an unmanly warrior, and thus you will lose your

honour and reputation.
^TftT
TF-mf TTFT Mlchilri-
^*fWTT^fcrfr^
akirtirh capi
T
^bhutani
II XII
^
kathayisyanti te'vyayam
sambhavitasya cakirti -
rmaranadatiricyate
All beings will ever recount your undying infamy and that is
surely, worse than death for a man, enjoying popular esteem. 34
Comment: —
—
' Akirtim capi bhutani kathayisyanti te' vyayam' Men, gods,
genies, and demons etc., and all, who do not have even the least
friendship or enmity with you, such simple beings will recount
your infamy and dishonour and will call you a coward, if you do
not wage war. They will disparage your chivalry, and will say that
you proved to be a coward, which could not even be imagined.
By using the word ’te' (thy) Lord Krsna means to say, that
Aijuna who is renowned in heaven, in this world, as well as,
in the infernal world, for his courage, will be called a coward.
By using the term 'avyayam' (everlasting) He means that as he
is famous for his excellence and bravery, he will be unpopular
for his weakness and timidity forever.
—
'Sambhavitasya akirtirmaranadatiricyate' In the first half
of this verse, the Lord discussed Arjuna's disparagement by
common people. Now He is talking in general terms.
In the world, if any man, who is regarded superior to others
and enjoys popular esteem, loses his honour and fame, his infamy
Verse 35 - 36] SADHAKA-SANJlVANI 151
is more painful to him, than even death. Because in natural

death he does not lose his name and fame while he loses
these by shunning his duty. In case of natural death , no crime
or sin is committed, but shirking duty is a sin, which brings
much discredit.
bhayadranaduparatam mariisyante tvam maharathah

yesaih ca tvam bahumato bhutva yasyasi laghavam
-
The great chariot warriors, who held you in high esteem, will
consider you as lowly, thinking that you have desisted from war,
.
out of fear 35
Comment: —
'Bhayadranaduparatam mamsyante tvam maharathah '
you think that you have desisted from war, in order to attain
— If
salvation by avoiding sin, it is not true. If you had thought of

it as a sin to wage the war, you might have spent sometime in
devotion and meditation in solitude, and would not have invited
Me to wage this war. Therefore, if you desist from the war, all
the living beings will think that you have done so out of fear,
not out of a sense of duty and righteousness, as it is the first
and foremost duty of a Ksatriya to fight.
—
'Yesaih ca tvam bahumato bhutva yasyasi laghavam ' The great
chariot-warriors such as Bhlsma, Drona, Krpa and Salya etc.,
who hold you in high esteem for your mighty valour, (because
you have defeated several demons, gods and demigods etc.,) you
will fall in their esteem as one who has fled from the war-front
out of fear, of death .
^cu ^
cMctic
' ci
'
ncufecu: l
-
avacyavadamsca bahunvadisyanti tavahitah

nindantastava samarthyam tato duhkhataram mi kim
Your enemies, disparaging your strength, will speak in
unbecoming terms. What could be more distressing than this? 36
Comment: —
'Avacyavadamsca bahunvadisyanti tavahitah nindantastava
—
samarthyam' Your sworn enemies, such as Duryodhana,
Duhsasana and Kama etc., in spite of knowing your deeds of
valour, will be little your strength and will laugh at you and call
you a coward and impotent. How will you bear those insolent
jokes and irrepairable ignominy?
—
'Tato duhkhataram nu kim' -What can be more painful than
this? It is generally seen that a person of respectable and high
standing, cannot tolerate insults from persons of low standing and
he performs deeds of mighty valour, beyond expectation. Similarly,
you will not be able to tolerate ignominy and slander and so
there will be no alternative for you, but to wage the war that
has been declared. So, how could you bear that ignominy?
—
Link: After explaining the adverse consequences of not
waging the war, in the preceding four verses, in the next two
verses Lord Krsna, explains the favourable consequences of war.
-
WtW UlM uRj 'W-1! P*kc) l W
cbdPli^’M: II \9 II
hato va prapsyasi svargam jitva va bhoksyase
mahlni
^
tasmaduttistha kaunteya yuddhaya krtaniscayah
Slain in battle you will gain heaven, victorious you will
enjoy the sovereignty of earth; therefore, arise, O son of KuntI,
determined to fight. 37
Comment: —
'Hato va prapsyasi svargam jitva va bhoksyase mahim' In —
the sixth verse of this chapter, Aijuna raised a question that

they did not know whether they would conquer the sons of
Dhrtarastra or Dhrtarastra's sons, would conquer them. So Lord
Krsna answers the question and says, “If you are killed by Kama
etc., you will attain heaven and if you gain victory, you will
gain the kingdom. Thus righteous warfare would result in good ,
both here and hereafter. So you should be prepared to wage war,
otherwise you risk to lose both.” Krsna by addressing Arjuna
as Kaunteya wants to remind him of the message to wage the
war, sent by his mother when He went to the Kauravas, with a
proposal for a treaty. Therefore, he should rise to the occasion
with full determination .
Aijuna was determined not to fight and Lord Krsna, in the
third verse of this chapter, ordered him to rise to the occasion.
Here, Aijuna is in a dilemma, whether to wage war or not.
So Lord Krsna exhorts him to be determined to fight, without
having any doubts.
Here, Lord Krsna wants to say that everyone should discharge
his duty very sincerely and enthusiastically, to the best of his
power and ability, in whatever circumstances, he is placed.
Humanity demands it .
—
Appendix By discharging one’s duty, one makes advancement
in this world and other world. It means that by discharging one’s
duty and by abstaining from what ought not to be done, one
attains perfection here as well as hereafter.
rTcft
sukhaduhkhe same krtva labhalabhau jayajayau
||
^6 II
tato yuddhaya yujyasva naivam papamavapsyasi
Treating alike victory and defeat, gain and loss, pleasure
154 SRLMADBHAGAVADGITA [Chapter 2
.
and pain and engage yourself in battle Fighting thus you will
incur no sin 38.
Comment: —
[Aijuna was thinking that by killing his kinsmen he would
incur sin. So Lord Krsna clarifies that it is not the war but desire,
which induces a man to incur sin. So by renouncing desire, he
should be engaged in war.]
'Sukhaduhkhe same krtva labhalabhau jayajayau tato yuddhaya
—
yujyasva' In a war a man either gains victory or suffers defeat.
Victory results in gain, while defeat results in loss. Worldly
people, view gain with pleasure and loss with pain . But your
aim is not to think of victory and defeat, gain and loss, and
pleasure and pain, but your goal is to discharge your duty by
treating the agreeable and the disagreeable, alike. By doing so
you will incur no sin viz., you will be free from bondage.
Everyone should discharge his duty earnestly and efficiently,
whether he has a desire or not for its fruit. By refusing to be
affected by favourable and unfavourable circumstances, the mind
becomes steady. So treating the two equally, one should discharge
one's duty. Moreover, one should not perform an action for the
sake of pleasure, and refrain from another, for fear of its pain.
Scriptures should be the authority in determining what ought to
be done and what ought not to be done (Gita 16/24).
—
'Naivam papamavapsyasi' Here, the word , sin, has been
used both for sin and virtue. The former, leads to the bondage
of hell and the latter to the constraints of heaven. Both of these
deprive a man of salvation and binds him to follow the cycle
of birth and death. So, Lord Krsna exhorts Arjuna, to discharge
his duty of waging war, by being even-minded . This will help
him to escape the bondage of both sin and virtue .
Something Noteworthy Regarding This Section
In this section of eight verses from the thirty-first to the thirty-
eighth Lord Krsna has disclosed several variegated feelings.

(i) While delivering a discourse or explaining a subject, the
beginning should deal with positive aspects, the middle with
negative aspects and the conclusion should again deal with positive
aspects. In this context also, Lord Krsna in the thirty-first and
thirty-second verses, explains the favourable consequences of
discharging one's duty; in the middle from the thirty-third to the
thirty-sixth verses, He explains the adverse consequences of not
performing one's duty; and again concludes, in the thirty-seventh
and thirty-eighth verses, by explaining the favourable consequences
of discharging the duty and orders Arjuna to act accordingly.
(ii) In these verses, Lord Krsna has also clarified the doubts
arising in the mind of Arjuna. For example Aijuna says, "I don't
foresee any good, ensuing from the slaughter of kinsmen" (1/31).
Lord Krsna replies in 2/31, "There is nothing more welcome
to a man of the warrior class, than a righteous war." In 1/37
Aijuna says,"How can we, by killing our kinsmen, be happy?"
Lord Krsna replies in 2/32, "Happy are the Ksatriyas who get
the opportunity of waging such an, unsolicited warfare." In 1/44
Aijuna says, "The consequence of the war will lead to hell." In
2/32,37 Lord Krsna says, "The war is an open gateway to heaven."
In 1/36 Aijuna says, "Sin alone will accrue to us by waging the
war and by slaying them." Lord Krsna replies in 2/33, "If you
do not wage such a righteous war and abandon your duty, you
will incur sin." In 1/40 Arjuna says, "The result of the war will
be that impiety will take hold of the entire family." Lord Krsna
in 2/33 says, "If you do not wage such a righteous war, you
will abandon your duty viz., righteousness."
(iii) In 2/5 Aijuna insists and says, "It is better to live on
alms, than to wage war." Therefore, Lord Krsna in 2/38, orders
him to wage war. Uddhava had a desire to live with Lord Krsna.
So Lord Krsna directed him to go to the northern mountains
and do penance there (Srimadbhagavata 11/29/41). It means that,
desire of any type is an obstacle to salvation.

(iv) In these verses Lord Krsna has explained in details some
of the things which were referred to in brief, in the second and
third verses of this chapter. For example earlier the expression
'anaryajustam' (it is shunned by noble souls) was used, here the
expression 'dharmyaddhi yuddhacchreyo'nyat' (any other thing more
welcome than a righteous war) has been used. There the term
'asvargyam' (not leading to heaven), was used here the expression
'svargadvaramapavrtam , (an open gateway to heaven), has been
used . There the term 'akirtikaram' not bringing fame was used,
here the expression 'aklrtim capi bhutani kathayisyanti te'vyayam'
(all creatures will even recount your undying infamy) has been
used. There, Lord Krsna ordered Arjuna to fight by using the
expression 'tyaktvottistha parantapa' here , also, He orders him
the fight by using the expression 'tato yuddhaya yujyasva'.
—
Appendix The Gita teaches the remarkable art of spiritual
upliftment through one’s own dealings so that a person, under
all circumstances, having all kinds of dealings sanctioned by
the scriptures, may attain salvation. Generally other scriptures
mention that if you want to attain salvation, become a recluse by
renouncing mundane materials and live in solitude because the
mundane affairs and spiritual upliftment can’t go together. But
the Gita declares that at whatever place you are, whatever sect
you follow, whatever principle you live up to, whatever religion,
school of thought, ‘Varna’ (caste), ‘Asrama’ (stage of life) you
follow, by following them if you act according to the gospel of
the Gita, it will lead you to salvation. The Supreme Truth, which
recluses and saints attained in solitude by practising spiritual
discipline for years together, will be attained in practical worldly
life by following the teachings of the Gita. By becoming even-
minded in success and failure, performance of one’s duty without
the desire for fruit, is to act according to the gospel of the Gita.
What can be more terrible circumstance and activity (action)
than a war? When a man can attain salvation under such a terrible
circumstance and activity as a war, then what other more terribe
circumstance and activity will be there in which he may not attain
salvation? According to the Gita sitting on a seat in loneliness
and meditating on God can lead to salvation (Gita 6/10 13)
and waging a war can also lead to salvation.
—
Aijuna wanted neither heaven nor kingdom (Gita 1/32, 35,
2/8). He wanted to turn away from the sin which would accrue
by killing his kith and kin (Gita 1/36, 39, 45). Therefore the Lord
appears to say, “If you don’t covet heaven and kingdom and want
to turn away from the sin , discharge your duty of fighting in the
war treating the agreeable and the disagreeable alike, thus you will
—
incur no sin ‘naivam papamavapsyasi’. The reason is that sin is
not incurred by waging war; but uneven-mindedness (partiality),
desire, selfishness and ego are the causes of sin . It is your duty
(dharma) to wage war. Sin is incurred by not performing one’s
duty and by doing which should not be done.”
In the preceding verse the Lord seemed to say to Aijuna, “If
you want to gain kingdom and heaven, it is proper for you to
perform your duty,” while in this verse He seems to say, “If you
don’t want to gain kingdom and heaven, it is proper for you to
discharge your duty by being even-minded.” It means that it is
improper not to discharge one’s duty under any circumstances.
—
Link: The Lord, in the next two verses, authorizes Arjuna
to be guided by even-mindedness, already mentioned in the
preceding verse and he describes its glory.
fccjni
TTTSf
II
^ II
158 SRIMADBHAGAVADGTTA [Chapter 2
esa te'bhihita sankhye

buddhiryoge tvimam srnu
• *
buddhya yukto yaya partha

karmabandham prahasyasi
O Partha (Arjuna), this attitude of mind has been presented to
you from the point of view of Jnanayoga (Discipline of Knowledge);
now hear of the same, from the point of view of Karmayoga
(the Discipline of Selfless-Action). Equipped with this state
of mind, you will be able to completely shake off the shackles
of Karma (Action). 39
Comment: —
—
'Esa te'bhihita sankhye buddhiryoge tvimam srnu' Here the
word 'Tu' (indeed) has been used to show that the description
of the Discipline of Action, is different from the Discipline of
Knowledge.
The term 'Esa' has been used for equanimity, which has
been described in the preceding verse and which has already been
explained in the Discipline of Knowledge, (from the eleventh to
the thirtieth verses). When a man discriminates between the body
and the soul, he gets established in equanimity automatically
because it is attachment to the body which is an obstacle in the
way of equanimity. So this ideal of equanimity has already been
presented from the point of view of 'Sankhyayoga' (Discipline
of Knowledge); now listen to a discourse on equanimity in the
context of 'Karmayoga' (Discipline of Action).
'Imam' (this) term has been used to explain how this
equanimity is attained by the Discipline of Action and what its
importance is?
'Buddhya yukto yaya partha karmabandham prahasyasi'
Arjuna was afraid of the sin that would accrue by waging the
—
war (1/36, 45). But Lord Krsna says that sin does not accrue
by waging the war as it is your duty, but it accrues by having
attachment and aversion. So if you attain equanimity, no sin
will accrue and your duty of waging the war, will not lead you
to bondage.
In the seventh verse of this chapter Arjuna asked Lord Krsna to
advise him what was good for him. Hence, Lord Krsna answers his
query. First, He mentioned the means of Sankhyayoga (Discipline
of Knowledge), and then laid great stress on performance of
duty, and told him that there was nothing more welcome to a
Ksatriya, than a righteous war (2/31). Then, He told him that
no sin would accrue, if he had equanimity ( 2/38). Now, He
explains the same equanimity, in the context of 'Karmayoga'
(Discipline of Action).
A KarmayogI performs action to set an example, to the
masses (Gita 3/20) without any selfish motive. By doing so,
he attains equanimity, easily. Having attained equanimity, he is
easily liberated, from the bondage of actions.
This (Thirty-ninth) verse, should have been placed after the
thirtieth verse, as it rightly belonged there, because from the
eleventh verse to the thirtieth verse, the Lord explained even-
mindedness, from the view-point of the Discipline of Knowledge,
and now He describes it from the view of Discipline of Action.
So it seems improper, to insert these eight verses, from the thirty-
first to the thirty-eighth, here . But really it is not so. The reason
is, that before describing equanimity in the Discipline of Action,
it is necessary to describe, what one ought to do and what one
ought not to do. It was Aijuna's duty, to wage a righteous war. It
was not his duty to abandon war, because by doing so, he would
incur sin. So Lord Krsna, in these eight verses, described what
—
Arjuna ought to do and what he ought not to do (2/31 38). Then,
he explained equanimity. It means, that first from the eleventh
verse to the thirtieth verse, he explained equanimity, through as
elucidation of the real and the unreal, by mentioning that the
real is real and the unreal is unreal and none can change these.
Then, from the thirty-first verse to the thirty-eighth verse, having
160 $RIMADBHAGAVADGITA [Chapter 2
explained what one ought to do, and what one ought not, from
the thirty-ninth verse, He exhorts Aijuna never to desist from
his duty, but to always perform duty with even-mindedness, in
success and failure.
——
Appendix ‘Karmayoga’ (Discipline of Action) is divided into
two parts ‘kartavya vijnana’ (the science of duty) and ‘Yoga
vijnana’ (the science of equanimity). The Lord from the thirty-first
verse to the thirty-seventh verse mentioned the science of duty in
which He described the favourable consequences of discharging
the duty and adverse consequences of not discharging the duty.
Now from this verse to the fifty-third verse He mentions the
science of equanimity.
The equanimity which the Lord mentioned in the preceding
verse, can be attained both by ‘the Discipline of Knowledge’
and ‘the Discipline of Action’. By knowing the discrimination
between the body-division and the self-division and renouncing
-
affinity with the body division, is ‘The Discipline of Knowledge’
while by knowing the duty-division and the non-duty-division and
by renouncing what ought not to be done and discharging one’s
duty, is ‘the Discipline of Action’. A man by following one of
the two disciplines should attain equanimity . The reason is by
attaining equanimity a man is freed from the bondage of action.
One is ‘Dharma Sastra’ (Purva mlmamsa) [The scripture for
duty] and one is ‘moksa sastra’ (Uttara mlmamsa) [The scripture
for salvation). Here from the thirty-first verse to the thirty-seventh
verse, there is description of ‘Dharma Sastra’, while from the
thirty-ninth verse to the fifty-third verse there is description of
‘Moksa sastra’. By ‘Dharma sastra’ (discharging one’s duty) there
—
is both kinds of progress* mundane and spiritual. In ‘Dharma
sastra’ the discharge of one’s duty is important. Either call it
—
‘Dharma’ or duty it is one and the same.
Not to do what ought to be done is ‘non-discharge of duty’
* ‘yato’bhyudayanihSreyasasiddhih sa dharmah’ ( VaiSesika 1 /3, 2/39).
and to do what ought not to be done is also ‘non-discharge of

duty’ . Duty is that in which a person having renounced his desire
for pleasure, pleases others and which involves his own welfare as
well as the welfare of others. By discharging one’s duty, ‘Yoga’
(equanimity) is naturally attained. Without discharging one’ s
duty a man can’t attain equanimity (Gita 6/3). Having attained
equanimity, knowledge of Truth is naturally attained which is
—
the result of both ‘Karmayoga’ (the Discipline of Action) and
—
‘Jiianayoga’ (the Discipline of Knowledge).
nehabhikramanaso'sti pratyavayo na vidyate

svalpamapyasya dharmasya trayate mahato bhayat
In this path (of selfless action), there is neither loss of effort, nor
any adverse result Even a little practice of this discipline (dharma)
protects one from great danger (of birth and death). 40
Comment: —
[Lord Krsna has explained the importance of disinterested
action in the latter part of the thirty-ninth and this fortieth verse
—
in four ways: (i) By it, one becomes free from shackles of
actions, (ii) There is no loss in effort (iii) There is no adverse
,
result , (iv) Even a little practice of it (dharma) protects, one

from great fear.]
—
'Nehabhikramanaso'sti' In this path of disinterested action,
there is no loss of attempt viz., the partial practice of this Yoga
(Discipline of Disinterested Action) has its corresponding benefit.
The desire to attain equanimity is the beginning of equanimity.
Such a beginning never gets wasted because desire for attaining
the real is also real.
'Iha' (in this) means that in this world human beings are
authorized to attain equanimity. All other bodies (births) are to

enjoy worldly pains and pleasures, there is no opportunity for
them to do away with attachment and aversion because pleasures
can be enjoyed only by having attachment and aversion. If there
are no attachment and aversion, no pleasure can be enjoyed and
such actions will lead to spiritual discipline.
—
'Pratyavayo na vidyate' Actions which are performed with
a desire for fruits, can give adverse result, if there is any error
in the pronunciation of incantations, or in performing sacrifice,
etc. Suppose, a man performs sacrifice, for the birth of a son,
but if it is not performed according to scriptures, it might result
in the death, of a member of the family, instead of blessing him
with a son. Sometime, if the result is not quite contrary, it may
be less harmful, as the son may be bom crippled. But, one who
performs actions, without having any desire for fruits, becomes
equanimous and so there is no adverse result from his effort.
What is adverse result? Unevenness of mind, is an adverse
result. Attachment and aversion, is unevenmindedness. This
uneven-mindedness leads to a cycle of birth and death. But,
when a man becomes equanimous, attachment and aversion, are
rooted out and on annihilation of attachment and aversion, there
is no unevenness of mind , and therefore any adverse result, is
out of the question.
'Svalpamapyasya dharmasya trayate mahato bhayat' Even
—
a little practice, of this discipline of disinterested action, which
brings about equanimity, protects one from the great fear of
birth and death. So unlike action for fruits, which ends after its
fruits, it does not perish viz., its fruit is not wealth or property,
which are perishable. Equanimity, which a striver attains, by
facing favourable and unfavourable circumstances, gets fixed
in him and becomes permanent. A devotee (striver), deviating
from the path of Yoga, having enjoyed heavenly pleasures for
many years and having taken birth in the houses of righteous
—
persons, does not lose knowledge or even-mindedness gained ,
in his previous birth (Gita 6/40 45) because this knowledge or
even-mindedness, is real.
—
'Dharma' (Duty) is used in two senses (i) Charity viz.,
kindness, in giving help (money , food , clothes etc.,) to the poor,
and suffering people (ii) Discharging one's duty, according to
the ordinance of scriptures. By performing one's duty, without
desiring its fruit, one develops equanimity automatically, because
it is axiomatic. Therefore, here, equanimity has been called
'Dharma' (duty).
Something Noteworthy about Equanimity

Some people opine constant remembrance of God is not useful
unless there is concentration of mind . But the gospel of the Gita,
does not attach much importance to this opinion, it attaches more
importance to equanimity. According to the Gita, a striver who
has attained equanimity, is an exalted soul. Even when, a man
is imbued with all qualities, if he does not gain equanimity,
according to the Gita, he cannot be called , a perfect soul.
—
This equanimity, is of two kinds of the mind and of the self .
The Lord , pervades everywhere equally . One who gets oneself
established, in Him, gains victory over the world, and is liberated .
But this equanimity of self , can be known by equanimity
of the mind (Gita 5/19). Equanimity of the mind, consists in
remaining even-minded, in success and failure (Gita 2/48).
Such a person, remains even-minded in praise and reproach,
success and failure, profit and loss, pleasure and pain etc.,
(Gita 5/20). This sort of equanimity, never perishes and it
results in nothing, but salvation .
Whatever, virtuous actions, such as penance, charity and
pilgrimage etc ., are performed by a man, these perish after
giving fruit, but equanimity, does not perish and it leads man
to salvation or God-realization (Gita 5/3), while concentration
of mind, may lead him to accomplishments (siddhis) but not

to salvation.
—
Appendix The Lord has mentioned the glory of equanimity
in four ways in the thirty-ninth and fortieth verses —
—
(i) ‘karmabandham prahasyasi’ By equanimity a man shakes
off the shackles of Karma (action).
——
(ii) ‘nehabhikramanaso’sti’ There is no loss of effort.
(iii) ‘pratyavayo na vidyate’ There is no adverse result of
this effort.
—
(iv) ‘svalpamapyasya dharmasya trayate mahato bhayat’ Even
a little practice of this discipline (dharma) protects one from the
great danger of birth and death.
Though in the first point the three remaining points are
included, yet there is a little difference in them; as —
(i) The Lord first in the normal way declares that by
equanimity a man shakes off the shackles of Karma (action).
The reason of bondage is the attachment to the modes viz., it is
his assumed affinity with Prakrti (Matter) and its evolutes (Gita
13/21). In equanimity there is no affinity with Prakrti and its
evolutes; therefore the man is freed from the shackles ( bondage)
of action. As in the world many virtuous and sinful actions
are done, but those actions don’t bind us because we have no
relationship with them, similarly the even-minded person has no
relationship with the actions done by his body.
(ii) If equanimity merely begins viz., there is an aim of
attaining equanimity, there is inquisitiveness to attain it, then this
beginning is not destroyed. The reason is that the aim to attain
the imperishable is also imperishable while the aim to gain the
perishable, is also perishable. The aim to gain the perishable leads
to destruction (fall) while the aim to attain equanimity leads to
—
salvation ‘jijnasurapi yogasya sabdabrahmativartate’ (Gita 6/44).
(iii) There is no adverse result of this equanimity. If there
is any error in pronouncing the sacred text in the performance

of actions which are done with a desire for fruits, the result of
those actions can be adverse.* But if there is equanimity in life,
and an error is committed, and if there is slip in carefulness, the
action does not give adverse result (bondage). For example if
a paid servant while lighting a lantern in the dark drops it and
breaks it, we are angry with him. But if our friend who never
wants anything from us, drops the lantern and it is broken, we
don’t get angry but ask him not to mind it as it matters little.
Therefore he who performs actions with the desire for fruit, may
have adverse result of his actions but how can the result of the
actions of the person, who doesn’t covet any fruit, he adverse ?
It can’t be.
(iv) Even a little equanimity protects one from the great
danger of birth and death viz., it results in salvation. As actions
done with an interested motive perish after bearing fruit, in that
way even a little equanimity does not perish after bearing fruit
but it only leads to salvation. If virtuous actions such as religious
sacrifice, charity and penance etc., are performed with a desire for
fruit, their result is perishable (gain of money, wealth and heaven
There is a mythological story that Tvasta performed a religious sacrifice
in order to get a son who would kill Indra. In that sacrifice the sages performed
the sacrifice with the sacred text ‘indraSatrum vivardhasva’ . In the word
‘indraSatru ’ if there is ‘sasthltatpurusa’ compound-word , it means ‘Indra’ senemy’
and if there is ‘bahuvrihi’ compound- word, it means ‘he whose enemy is Indra. ’
By the difference of ‘samasa’ (compound- word), there is difference in sound .
Therefore m ‘sasthltatpurusa’ compound word, the word ‘indraSatru’s’ last letter
‘tru’ will be pronounced with ‘udatta’ sound while in ‘bahuvrihi ’ compound-word,
the word ‘indrasatru’s’ first letter ‘i’ will be pronounced with ‘udatta’ sound. The
aim of the sages was to do the ‘antyodatta’ pronunciation of the word ‘indrasatru’
but they did ‘adyodatta’ pronunciation . So because of the difference in sound
in the pronunciation of the sacred text there was adverse result and thus Indra
became the killer of Vrtrasura , Tvasta’s son. Therefore it is said :
mantro hlnah svarato varaato va mithyaprayukto na tamarthamaha
sa vagvajro yajamanam hinasti yathendraSatruh svarato’ paradhat
(Paninlya Siksa)
166 SRMADBHAGAVADGiTA [Chapter 2
etc.,) and if they are performed without the desire for fruit, their
result is imperishable (salvation). Thus virtuous actions such as
sacrifice, charity and penance etc., can bear two types of fruit
but the fruit of equanimity is only salvation. As a traveller, while
travelling stops on the way or sleeps, he has not to go back to
the place from where he started his journey but he has covered
the distance upto the place where he stops or sleeps. Similarly
as much equanimity is attained in life, that never perishes.
‘svalpamapyasya dharmasya trayate mahato bhayat’ Even a—
little feeling of disinterest is true while fear even being great is
untrue. As for a bundle of cotton, a lot of fire is not required,
the cotton may be one bundle or a hundred bundles, a match
stick is enough to bum it. When one match stick is applied to
the cotton, the cotton itself becomes fire and helps in burning
the remaining cotton. In the same way detachment is fire and
the world is cotton. Being detached from the world, the world
itself perishes because the world in fact has no existence at the
root, so one can’t be attached to it.
The least renunciation is real and the biggest action is unreal.
An action ends while renunciation is endless. Therefore actions such
as sacrifice, charity and penance etc., perish after giving fruit (Gita
8/28) but renunciation (renunciation of the fruit of action) never
—
perishes ‘tyagacchantiranantaram’ (Gita 12/12). By renouncing
the egoistic notion only, infinite universes are renounced because
this sense of ego has sustained the entire universe (Gita 7/5).
There may be a big heap of grass, can it face fire? It may be
very dark, can it face light? If there is a fight between darkness
and light, will darkness win? Similarly if there is a fight between
ignorance and knowledge, will ignorance win? Can the greatest
fear face fearlessness? Equanimity even if it is a little is complete
and fear even if great is incomplete. A little equanimity is great
because it is true and the great fear is little (without existence)
because it is untrue.
r-
t;
&
What is the import of calling equanimity or the feeling of

disinterestedness ‘a little.’ The feeling of disinterestedness is
great, but we understand and experience it a little, so it has been
called a little. In fact our understanding is a little, equanimity is
not a little. Our view has not grasped it fully, so there is defect
in our view, not in equanimity. Similarly we have valued the
unreal more, it does not mean that the unreal is great but value
accorded by us is great. Therefore if we value the real more,
the real will become great viz., its value will be realized and
if we don’t value the unreal, the unreal will become a little.
In fact the unreal may be great or a little; it has no existence
‘nasato vidyate bhavah’ and the real may be great or a little, its
—
existence is ever present ‘na bhavo vidyate satah’. Therefore
in Upanisads the Supreme Soul has been called smaller than a
—
molecule and the biggest of all ‘anoranlyan mahato mahiyan’
(Katha. 1/2/20, Svetasvatara 3/20).
—
Link: In the next verse Lord Krsna explains to Arjuna,
how to attain equanimity.
vyavasayatmika buddhirekeha kurunandana

bahusakha hyanantasca buddhayo’vyavasayinam
O Joy of the Kurus, in this blessed path, the intellect is
determinate and concentrated, whereas the intellect of the
undecided (infirm), is scattered in many directions, and is
endlessly diverse. 41
Comment:—
—
’ Vyavasayatmika buddhirekeha kurunandana’ To a seeker
of God-realization, the intellect is determinate and single-pointed
viz., he has only one decision and that is to attain equanimity,
in the form of God-realization. Attachment to the world, is the

main obstacle to this attainment of equanimity, and that can be
removed, through determinate intellect.
Why is determinate intellect one? The reason is, that in
it there is renunciation of desire, for worldly objects etc. This
renunciation of desire is singular, whether it pertains to wealth
and riches or honour and praise. But, there are objects of different
types and a person wants to acquire these. Just as, there are
different kinds of objects, such as different kinds of sweets, in
the same way , there are endless desires for acquiring numerous
objects of various types in various ways. Therefore, a desirous
person cannot have one intellect.
In the Discipline of Action (in this verse), and in the
Discipline of Devotion (in 9/30), there is mention of intellect,
which is determinate and single-pointed, but it is not so, in the
Discipline of Knowledge. The reason is, that in the Discipline
of Knowledge, one comes to know the self first, and then his
intellect becomes determinate and pointed, while in the Discipline
of Action, as well as Devotion, it is the determinate intellect
which comes first and then it is followed by self-realization.
Therefore, in the Discipline of Knowledge there is importance
of knowledge, while in the Disciplines of Devotion and Action,
there is importance of a single-minded pursuit.
—
'Bahusakha hyanantasca buddhayo'vyavasayinam The infirm
in mind being desire-ridden, clings to pleasure and prosperity,
and so the intellect of such persons, grow endlessly . For example,
they may have a desire to get a son, the means adopted for
the fulfilment of other desire, such as medicine, incantation,
oblation and blessings of a saint etc., are branches of the same
desire. Similarly, a man wants to get money of this is one desire
(intellect) and to get it through business, service, theft , robbery,
cheating etc., are many branches, of that intellect. Such a man,
with endless desires, having many branches cannot even take
Verse 42 43]
* SADHAKA-SANJIVANI 169
-
decision about God realization.
—
Appendix The real aim is only one. Unless a man has
a singular aim, he has endless aims and there are numerous
branches of each aim. He has endless desires and the means for
the fulfilment of each desire are also many.
— -
Link: The ways of the infirm in-mind ( worldly people ) have
been described in the next three verses.
'
qTSf sTT
-
MIIHHI TjfaRTT ^TcT yctc^’ rqfcmfcTmi: I
fHrT ^Tfc T: II
^^ ^ ^
"
II
cblMlrMH: T FfcRT 'H-Hcb 4 +> c*iy iHxl
^ ' ^
TrfrTII ^
yamimam puspitarii vacam pravadantyavipascitah
^ II
vedavadaratah partha nanyadastlti vadinah
kamatmanah svargapara janmakarmaphalapradam
kriyavisesabahulam bhogaisvaryagatim prati
Arjuna, those who are obsessed by desires , who look upon
heaven as the supreme goal and argue that there is nothing
beyond heaven and pleasures and who are devoted to the letter of
the Vedas, are unwise. They make this type of flowery speeches
recommending many acts of various kinds, for the attainment of
pleasure and prosperity, and with rebirth as their fruit 42-43
Comment: —
—
’Kamatmanah’ Desire-ridden are those, whose sole aim in
life is to hunt after enjoyment. They think that it is nothing but
desire, which inspires a man to action and without it, a man is
stone-dead. Moreover, they identify themselves with desires.
But the fact is, that a man himself is a fragment of God
and thus, is eternal while desires are fleeting and these increase
and decrease. The self and desire, are totally distinct. But desire-
ridden people, never realize this distinction and it is only out of

delusion that they identity themselves with desire.
—
'Svargapara' They look upon heaven and its pleasure, as
their supreme goal and all their efforts are directed towards that
base end. Here the term 'Svargapara', refers to such men, who
have faith and belief in heaven etc., as described, in the Vedas
and scriptures .
'Vedavadaratah partha nanyadastiti vadinah' They are
—
interested in the Vedas, only for the sake of the ritualistic
contents, which deal with earthly and heavenly pleasure. The
aim of their life, is to enjoy celestial pleasure here, and hereafter,
rather than to attain God-realization, or emancipation.
'Yamimaih puspitaih vacam pravadantyavipascitah They
—
cannot discriminate between, the real and the unreal, the perishable
and the imperishable. Such unwise persons utter flowery words
of the Vedas, which describe and recommend various acts, for
the attainment of pleasure and prosperity.
Here, the word 'puspitam' has been used to show that such
speech is just flowery with an attractive appearance, without
bearing any permanent fruit . Satisfaction, comes out of fruit
only, not from flowers and leaves.
—
'Janmakarmaphalapradam ' That flowery way instead of
giving any permanent and eternal fruit, gives fruit which
prolongs the wheel of birth. In language flowery importance
is attached to pleasure, and attachment to pleasure is the
cause of birth (Gita 13/21).
—
'Kriyavisesabahulaih bhogaisvaryagatim prati' That, flowery
utterance deals with a number of rituals for the attainment of
pleasure and prosperity. In these rituals there is abundance of
different kinds of rites, involving various methods, actions,
objects and much strenuous physical labour (Gita 13/21).
«|ci
*u*l
bhogaisvaryaprasaktanam tayapahrtacetasam
vyavasayatmika buddhih samadhau na vidhiyate
Those, whose minds are carried away by such flowery words
(who are attracted towards pleasures and who are deeply attached
to pleasure and prosperity ), cannot attain the determinate intellect,
concentrated in God 44 .
Comment: —
—
'Tayapahrtacetasam ' Their minds are carried away by such
flowery language, that there is great pleasure in heaven there —
are celestial damsels, a blissful garden and there is nectar etc.
—
'Bhogaisvaryaprasaktanam' Pleasures of five senses sound,
touch, colour, taste, smell, comfort to the body, and desire
—
for respect and praise are 'bhoga', (the worldly enjoyments).
Accumulation of money and material to enjoy those worldly
pleasure, is called 'aisvarya' ( prosperity). Those who cling to
pleasure and prosperity, are called 'Bhogaisvaryaprasaktanam.'
Such people are called demoniacal* (asura). In samskrta 'asu' stands
for life-breath and he who wants to maintain life-breath is an 'asura'.
' Vyavasayatmika buddhih samadhau na vidhiyate' Such
people, who instinctively cling to pleasure and prosperity
—
cannot attain the determinate intellect to realize God , because
their intellect has become impure. Similarly, the people who
have pride for their being learned, by acquiring the worldly
arts or science or knowledge etc., cannot attain the determinate
intellect, (decision), to realize God.
All-gracious God, by His grace has bestowed discrimination
* The people possessing the mode of passion who are being described here
have been called people possessing demoniacal traits in the sixteenth chapter by
the Lord ( 16/ 11 , 16/ 16).
upon human beings, so that they may attain God or salvation. But
human beings giving a cold shoulder to this discrimination cling
to pleasure like birds and animals. They forget that enjoyment
of pleasure is not the goal of human life, but its supreme object
is the attainment of perfection, and all the circumstances, whether
favourable or unfavourable, they are placed in, are means to
attain perfection (God-realization). So they cannot have the sole
desire for God-realization.
The fact is that worldly pleasures and objects are not a real
obstacles to God-realization, but attachment to these, is the main
hindrance. So long as, this attachment continues, not to talk of
God-realization the people cannot even make up their minds to
attain God , because their minds are drawn away, by worldly
pleasure and prosperity etc.
—
Appendix If there is any obstacle to the attainment of
salvation, it is the desire for pleasures and prosperity (accumulation
of wealth). As an ensnared fish can’t move ahead, similarly a
man, entangled in pleasures and prosperity, can’t move ahead
towards God. Not only this but the man attached to pleasures
and prosperity, can’t even have the determinate intellect to
realize God.
He who regards the world as true, to him Karmayoga will
-
quickly lead to Self realization. A Karmayogi serves the world
by discharging his duty viz., he does every action for the welfare
of others in a disinterested manner. He feels happy with the
happiness of others and is sad (moved) with the sadness of others.
By feeling happy seeing others happy, his desire for pleasure is
wiped out and by being moved at the sufferings of others, his
desire for prosperity (accumulation) is wiped out.*
* In fact the real service is rendered by the person who has totally renounced
the desire for pleasure and prosperity otherwise the service is fake. But if the
aim is real (for the welfare of others) the fake service also turns into real service.
Verse 45] -
SADHAKA SANJlVANI 173
—
Link: To confirm something, it is necessary that one
should view the pros and cons of a matter. In the previous three
verses, there is the description of the infirm-in-mind who are
obsessed by desires. Now, Lord Krsna inspires Arjuna, to attain
the ideal by being established in the Eternal Existence ( God ),
transcending the three gunas ( attributes ), and being free from
all desires.
traigunyavisaya veda nistraigunyo bhavarjuna

nirdvandvo nityasattvastho niryogaksema atmavan
O Arjuna, the Vedas deal with the three Gunas (attributes)
and their evolutes. Be free from those attributes, rise above the
polarity of opposites, remain balanced, be unconcerned about the
meeting of wants and preservation, of what has been already
.
attained and get established in the self 45
Comment:—
—
’Traigunyavisaya veda Here, the reference, is to the ritualistic
portions of the Vedas, which deal with the three gunas (attributes)
and their evolutes, in the form of worldly and heavenly enjoyment.
The purpose is not to censure the Vedas, but to glorify the selfless
spirit. In reference to a diamond a piece of glass is compared
the aim is to eulogize the diamond, rather than to censure glass.
The Vedas do not only deal with means to satisfy desires of
the worldly minded people, but they also contain sublime and
elevating ideas on God and the means to realize Him.
—
’Nistraigunyo bhavarjuna’ O Aijuna, be free from the
evolutes of these attributes viz., be free from worldly enjoyment,
as well as, means of attaining such enjoyment.
—
’Nirdvandvah’ For a striver to transcend the worldly
enjoyment, it is inevitable to be free from the pairs of
opposites such as attachment and aversion etc., because these
are his real enemies and are the stumbling block, in his
spiritual progress (Gita 3/34).*
Here, Lord Krsna orders Arjuna to rise above the pairs of
opposites, because through their deluding nature, human beings are
enveloped in utter ignorance (Gita 7/27). When a striver gets rid of
this delusion , he can worship Him with a firm resolve (Gita 7/28).
By transcending these pairs of opposites, he is easily freed from
bondage (5/3), one becomes undeluded (15/5) and he is not bound
(4/22). So the Lord, wants him to be free from the pairs of opposites.
Another aspect is that if a person develops attachment for
one person or a thing, he is sure to develop aversion to other
persons or things. By having such attachment to the world , an
aspirant turns indifferent to God. This indifference is a sort of
aversion to God. But if one develops true devotion to God,
without having any attachment or aversion to the world, he
develops total disinclination for it.
This total disinclination has three stages. In the first stage,
the aspirant has no hatred for unfavourable circumstances but
there is 'Upeksa (neglect), in the second stage, there is 'Udaslnata'
(unconcemedness), while in the third stage, there is total
disinclination. In the last stage, (total disinclination), attachment
and aversion, are totally wiped out. If this process is considered
minutely , we find that in 'Upeksa' there remain impressions of
attachment and aversion, in 'Udaslnata' the feelings of attachment
and aversion remain, while in total disinclination there are neither
impressions nor feelings of attachment and aversion. In this state,
attachment and aversion are totally wiped out.
—
' Nityasattvasthah' The advice is to rise above the pairs
of opposites and to get established in the omnipresent and
everlasting God.
* 'Dvandva' means having opposite feelings for something as the feelings
of attachment and aversion , pleasure and pain etc. , for the world. This misleads
an aspirant to bondage.
—
' Niryogaksema*' Do not have the desire even for the provision
of the means required (Yoga) and the preservation of what has
already been attained, because I provide for and preserve all
for those who have exclusive devotion for mef (Gita 9/22).
—
' Atmavan' Having the aim of God-realization, get
established in the self (Eternal existence or God).
— —
Appendix ‘Nirdvandvah’ In fact the discrimination between
the insentient-sentient, real-unreal, eternal-transitory, perishable-
imperishable etc., is also a pair of opposites. The desire for gain
and security is also a duality. Because of duality ‘All is God’ this
reality is not realized. The reason is when all is God, then how
—
can duality between the sentient (self ) and the insentient (Matter)
subsist? Therefore the Lord has declared Himself both immortality
as well as death, and ‘Sat’ as well as ‘Asat’ (unreal) ‘amrtam
caiva mrtyusca sadasaccahamarjuna’ (Gita 9/19).
—
—
Link: In the next verse, Lord Krsna explains what one
achieves by transcending the three gunas ( attributes ).
yavanartha udapane sarvatah samplutodake

tavansarvesu vedesu brahmanasya vijanatah
As on obtaining a reservoir of water flooded on all sides there
is no use for a small reservoir of water. So A Brahmana, who
obtains enlightenment, has the same use for all the Vedas, or say
no use at all. 46
* 'Yoga' means providing unacquired things and 'Ksema' means
preservation of the things procured.
t Though here it is the context of the Discipline of Disinterested Action, yet
it seems proper to take it as the Discipline of Devotion because Lord Krsna, time
and again, orders Aijuna to be His devotee and He also accepts him as His devotee
in 4/3. He also takes the responsibility of provision and protection (9/22).
Comment: —
'Yavanartha udapane sarvatah samplutodake' A small—
reservoir of water is useful, in a place where there is no other
source of water. But nobody ever, pays any attention to such a
reservoir of water where there is a big reservoir of pure water.
Moreover that such a small reservoir of water becomes dirty and
impure and cannot be used for drinking purpose, after washing
and bathing in it. But water from a large stream remains clean
and pure, even after washing and bathing in it.
—
'Tavansarvesu vedesu brahmanasya vijanatah' Likewise
oblations, charities, penances and pilgrimages etc., mentioned in
the Vedas, are of use to those who are ignorant. But these become
meaningless to the illumined souls who have realized God . The
same kind of comparison has been made, in the seventieth verse,
that the emancipated souls are like sea, as several rivers fall into
it but its magnitude remains the same, similarly the illumined
souls remain undisturbed though several kinds of pleasure and
enjoyment merge into them.
A great soul who possesses knowledge of the Lord, theVedas
and the scriptures is called 'Brahmanasya vijanatah.'
By using the term 'tavari, Lord Krsna means to say that
the great soul after realizing God transcends the three attributes
(modes), rises above the pairs of opposites viz., becomes free
from attachment and aversion, gets established in the self and
remains unconcerned about provision and preservation. He always
remains devoted to God .
—
Appendix There is no end of worldly pleasures. There are
endless universes and there are endless pleasures in them. But if
they are renounced and one becomes detached from them, they
come to an end. Similarly there are endless desires. But if they are
renounced , they come to an end and the man becomes desireless.
Verse 47] SADHAKA -SANJlVANl 177
— -
Link: In the thirty ninth verse, Lord Krsna asks Arjuna to
listen to the discourse on an even mind. In the next verse He
orders him to perform his duty in order to attain that equanimity
( evenness of mind ).
ITT eb i -ec'i |
% 'H U*C<=< <*^> 4PJ| II'WQ II
TTT
^
karmanyevadhikaraste ma phalesu kadacana
ma karmaphalaheturbhurma te sahgo’stvakarmani
Your right is only to perform your duty, but never to claim
.
its fruit Do not be the cause of the fruit of action nor let your
.
attachment be for inaction 47
Comment:—
—
' Karmanyevadhikaraste' Your right is to perform your
duty, you are free in it, because no other bodies as those of
animals and birds etc., are free to perform new actions. Only
human beings are eligible to perform new actions. The gods can
perform new actions and can bestow money and material upon
human beings, according to the ordinance of the Lord but they
are so steeped in enjoyment, that it is not possible for them to
perform new actions. They are destined only to reap the fruit
of their meritorious deeds. The creatures in hell also cannot
perform new actions as they suffer the fruits of their actions.
God has bestowed this human birth, the very last of all births
so that by performing new actions in the form of selfless service
to others, a person may achieve salvation and be freed from the
bondage of the cycle of birth and death . If he remains engaged
in selfish actions, these will result in bondage. In case he is
given to indolence and heedlessness, he will follow a cycle of
birth and death. Therefore, the Lord advises human beings, to
render selfless services for common good.
The term 'Karmani' has been used in singular number, to
emphasize the fact that though man has to perform several
duties in his life, he can perform only one at a particular time.

Arjuna, belonging to the warrior class, has several duties, such
as fighting, generosity and bravery etc., but presently he could
—
perform only one of these to wage the war.
A Vital Fact
In the births of others i.e., those of birds, animals, insects
and even gods, the creatures can reap the fruits of their actions
but cannot perform new actions. However there are two things
about human life viz., reaping the fruits of deeds of earlier
lives, and secondly performing new ones. God has bestowed
upon man this human body, so that by performing new virtuous
actions without having a desire for their fruits, he may attain
God-realization or salvation. As far as the fruit of his previous
actions is concerned , it may come in the form of favourable
and unfavourable circumstances. He cannot change those
circumstances, but can make proper use of these and these can
lead him to salvation, if he uses these properly.
An important fact , which needs attention, is that favourable
or unfavourable circumstances cannot make a man happy or sad.
It is merely his ignorance, which makes him happy or sad as
he identifies himself with those circumstances and becomes the
experiencer of happiness or sadness. If he gives a serious thought,
he will come to know that the external circumstances cannot make
his internal self, either happy or sad. He should make proper
use of the favourable circumstances by serving others and of the
undesirable ones, by renouncing the desire to enjoy pleasure.
In unfavourable circumstances, a man should not be perturbed
but should think that the sins committed to get pleasure, are
perishing in the form of unfavourable circumstances and this thought
is a kind of repentance for the sins committed. Secondly, it is a
fore-warning to us that we shall have to face adverse consequences
if we commit sins again . So, we should perform actions for
the welfare of all creatures, rather than for our own pleasure.
For insects, birds and animals etc., the fruit of past actions
and also the present actions are only to work out their destinies.
But in case of human beings the fruit of past actions as also the
present activities, are the means for their salvation.
—
'Ma phalesu kadacana ' You cannot claim the fruit of action,
because you are not free in getting it, which is dispensed by the
Lord. If you perform actions with a desire for fruits, you will
get into bondage (Gita 5/12). It is the desire for fruit which
makes a person an agent for actions. With the passing away of
desire, a sense of doership is gone. Obliteration of the sense of
doership, does not lead a man to bondage. It means that a man
is much more entangled in desires.*
Secondly, all actions are performed with the help of worldly
objects and persons. So it is dishonest, to desire the fruit of those
actions, for only one's own self.
The desire for fruit of actions is not beneficial for human
—
beings. 'Never lay claim to its fruit’ this expression proves that
it is upto a man whether he lays claim to the fruit of an action
or not. He is free in this respect. The term 'Phalesu' has been
used in the plural, because a man by performing an action desires
several fruits such as riches, respect and reputation etc.
The means to be free, from the desire for fruits of actions are
—
as follows (i) Desire causes a feeling of lacking something. Its
fulfilment makes one a slave. Its non-fulfilment causes suffering.
The pleasure derived out of fulfilment of desire, gives birth to
new desires and a man goes on getting interested in performing
new actions, in order to reap their fruit. By understanding this
fact in the right perspective, a man becomes free from the desire
for the fruit of action.
* Actually God-realization does not depend on actions but on feelings and
knowledge because He is ever attained. It is the desire for fruits which is an
obstacle to God-realization.
(ii) Actions have a beginning and an end, these are not

eternal. So, how can their fruits be eternal? But the self is eternal.
How can the eternal get any benefit from the perishable ? By
understanding this fact , one becomes detached from the world
and attains God-realization.
In order to be free from the desire for fruits of actions, an
aspirant should have discrimination as well as feelings to serve
others. Discrimination will be helpful to an aspirant in renouncing
his comforts, while the feelings of service to others, will enable
him to do good to others. By doing so a striver can follow the
Discipline of Disinterested Action, in the right sense.
—
'Ma karmaphalaheturbhuh' Let you not be responsible for
the fruits of action. It means, that you should not have the least
attachment for the body, senses, mind and intellect etc., because
attachment for these will make you responsible for the fruit of
action. In the eleventh verse of the fifth chapter also, Lord Krsna
by using the term 'Kevalaih' (only) wants to say that the follower
of the Discipline of Disinterested Action, should abandon feeling
of mineness for the body, mind, intellect and senses.
If a striver becomes the agent (doer) of a virtuous action,
even without having a desire for its fruit , he is held responsible
for the fruit of the action, because by doing so he has accepted
his affinity for the mind, intellect and senses etc., which are
unreal. Actually, we have no affinity with them, they have their
affinity with the world. When anybody else performs action for
the good of others, we do not accept our affinity for the action
and its fruit and so are not held responsible. We should adopt
the same attitude in the case of our own actions also, so that we
may not be held responsible for the fruit of actions.
—
' Ma te sahgo 'stvakarmani’ Let your attachment not be to
inaction, because by leaning towards inaction, you will become
lazy and idle, and like the desire for fruit it will also mislead you
to bondage. The reason is that, indolence and prolonged sleep
etc., also give pleasure viz., Tamasika joy, (GM18/39) which

misleads either to the lower births of insects, birds and beasts
etc., or to infernal regions (Gita 14/18). It means that, attachment
misleads to bondage and is the cause of birth in good and evil
wombs (Gita 13/21).
You should not be attached to inaction by thinking that it
will lead you to progress, here and hereafter, because the real
essence is beyond action or inaction.
In this verse, the Lord means to say that a striver should
remain detached from objects, men, action, incidents, circumstances
and physical, subtle, causal bodies etc., without having the least
affinity for them.
—
In this verse there are four points which need attention (i)
Your right is to perform your duty (action) only , (ii) Never lay
claim to its fruit, (iii) Do not be the cause of the fruit of action ,
(iv) Let your attachment be not to inaction. Out of these four
points, the first and the fourth, have the same theme as both
of these lay emphasis on the performance of duty or action .
Similarly, the second and the third points have the same theme,
as in both of these it is mentioned, that you should not desire
or be the cause of the fruit of action.
It means that, by leaning towards inaction you will have
affinity to tamasika temperament, such as idleness and laziness.
By having attachment for action and its fruit you will have affinity
for rajasika temperament. But when a striver is free from laziness,
idleness, actions, fruit of actions, etc., he gets the joy bom of
knowledge and light and having attachment for it, he has affinity
to sattvika temperament. Affinity with these is the cause of birth
and death. Therefore, a striver should not have attachment for
either of them. Doing one's duty without having any attachment
to them, is called the Discipline of Disinterested Action.
—
Appendix One is the division of actions and one is the
division of fruit (result). A man’s right is in the division of
actions (performance of duty), not in the division of fruit. The

reason is that performance of duty is under the control of a
man while awarding the result of past actions is ordained by
destiny viz., ‘Prarabdha’. If we perceive from the view-point
of Karmayoga whatever material (thing , ability and power) we
have obtained, that is ‘Prarabdha’ and their proper use viz., by
assuming them not as ours or for us, but by assuming them as
others’ and for them, and rendering service with them to others
is ‘Purusartha’.
—
The important fact about Karmayoga is protection of the
rights of others by performing one’s duty and renouncing the
fruit of action viz., renouncing one’s right. By protecting the
right of others, old attachment is wiped out and by renouncing
one’ s own right, new attachment is not bom. Thus when old
attachment is wiped out and new attachment is not bom , a man
becomes ‘vltaraga’ (free from attachment). By becoming ‘vltaraga’
one realizes the self . The reason is in attaining Self-realization,
attachment to the unreal things is the only obstacle
rago lingamabodhasya cittavyayama bhumisu
—
kutah sadvalata tasya yasyagnih kotare tarah
It means that attachment (attraction) of the mind to objects,
persons and actions is the main sign (mark) of ignorance. As
when the hollow of a tree catches fire, it does not remain green
any more but it is dried up, similarly he who has caught fire in
the form of attachment, can’t attain peace.
—
Link: After asking Arjuna to perform his duty, in the
preceding verse, the Lord describes how he should remain
even-minded, while performing actions.
STPrcsi: tffS cbuNdl I
yogasthah kuru karmani sangam tyaktva dhananjaya

siddhyasiddhyoh samo bhutva samatvarii yoga ucyate
Q Dhananjaya (the conqueror of wealth), perform actions
(duties) being steadfast in the path of Yoga, renouncing attachment,
-
having become even minded in success and failure; and that
equanimity (equilibrium) is called Yoga 48 .
Comment: —
—
'Sangam tyaktva' You can become indifferent, only if you
have no attachment for actions, their fruits; place, time, incidents,
circumstances, bodies and minds etc., which belong to matter,
because without being indifferent to actions, these cannot lead
you to salvation.
—
'Siddhyasiddhyoh samo bhutva’ Renunciation of attachment
will result in evenness of mind . A man should be even-minded,
in favourable and unfavourable circumstances, in honour and
dishonour, and in praise and reproach.*
A follower of the Discipline of Disinterested Action, should be
so even-minded while performing actions, that he should not bother
about their accomplishment or non-accomplishment, for getting
the fruit or not, for getting salvation or not. He should remain
devoted to his duty. If an aspirant has not realized detachment
and equanimity, he should aim at evenness of mind. By having
this approach, a striver will attain equanimity finally, which will
lead to God-realization or Self -realization (2/53).
—
'Yogasthah kuru karmani' Lord Krsna says, that the essence
of true Yoga lies in even-mindedness, in success, as well as,
failure. The person who keeps the mind ever in the poised state
—
* While explaining this verse Sri Sankaracarya writes 0 Dhananjaya ,
being established in Yoga perform actions only for God without even having the
desire to please Him. Knowledge gained by purification of mind as a result of
the desireless ( without the desire for fruits) actions is called 'Siddhi' (Success)
and whatever is contrary to it (lack of knowledge) is Asiddhi’ (Failure). Perform
1
actions being even-minded amidst success or failure. This evenness of mind or

equanimity is called 'Yoga'.
is called steadfast in Yoga. The sameness of mind should remain

intact from the beginning of an action, to its end. It should not
be a temporary phase, otherwise the propensities of attraction
and repulsion, will go on coming up. We should never allow
such propensities to develop.
—
'Samatvam yoga ucyate' Yoga is, nothing but equanimity
i.e., equanimity is the embodiment of Lord Himself. Further,
in the nineteenth verse of the fifth chapter, Lord Krsna says,
ct
Those whose mind is established in equanimity, have conquered
the mortal plane, because Brahma (the Absolute) is flawless and
equanimous, hence they are established in the Eternal.”
Here, Yoga has been defined as equanimity, while in the
twenty-third verse of the sixth chapter, it will be defined as,
the state which is free from the contact of pain. Actually, both
the definitions are the same. When a man suffers from ring-
worm or itching eczema, he gets satisfaction by scratching it.
The pleasure of itching, is followed by the painful sensation of
burning. Being the result of a disease both these sensations are
really painful. Similarly, the pleasure and pain received from
attachment to the world, are equally painful. Therefore, Yoga
can either be defined as the state, free from the contact of pain
viz., free from pleasure and pain or equanimity in pleasure and
pain; both are the same.
It means that through all actions performed by physical, subtle
and causal bodies should render service to the world, without
having any selfish motive. This alone will lead to equanimity.
Something Noteworthy about Intellect and Equanimity
—
Intellect is of two kinds indeterminate and determinate.
The intellect of those whose aim is to enjoy worldly pleasure
and prosperity, is indeterminate (Gita 2/44) while the intellect
of those whose aim is equanimity and salvation is determinate.
Indeterminate intellects are endlessly diverse, while the determinate
one, is single. Those whose intellects are endlessly diverse, are

themselves undecided (Gita 2/41) and are worldly. But those
whose intellect is single, have rightly resolved (Gita 9/30) and
they are strivers.
—
Equanimity is of two kinds of the mind and of the self.
To remain even, in favourable or unfavourable circumstances,
without having any attachment or aversion, is equanimity of the
mind, while equanimity of the self is union with God (2/53).
There is a distinction between the worldly people and
strivers. The goal of the worldly people, is to enjoy pleasure
and prosperity and their intellects are not determinate but are
scattered in many directions and are endlessly diverse. On the
other hand, the striver's intellects are determinate and the strivers
in their practical life maintain equanimity in success and failure,
profit and loss, and favourable and unfavourable circumstances,
without having attachment and aversion. Such strivers conquer
the mortal plane and are established in the Eternal (Gita 5/19).
—
Appendix In Patahjala Yogadarsana the control of the
—
mind has been called ‘yoga’ ‘yogascittavrtti nirodhah ’ (1/2).
—
As a result of this yoga the seer rests in the self ‘tada drastuh
svarupe’vasthanam’ (1/3). Thus in Patanjala Yogadarsana
what has been called the result of yoga, the Gita declares
—
the same as ‘yoga’ ‘samatvam yoga ucyate’; ‘tarn vidyad
duhkhasamyogaviyogam yogasamjnitam’ (Gita 6/23). It means
that the Gita declares that when a man (self ) is totally detached
from the mind and naturally rests in the self, that state is called
‘yoga’. By getting established in this yoga (equanimity), there
is no deviation from it; therefore it is also called ‘Nityayoga’
(eternal union). When the mind is controlled ‘Nirvikalpa avastha’
(state of cessation of thoughts) ensues. But when by equanimity
a man rests in the Self that is ‘Nirvikalpa bodha’ (knowledge of
Truth) or ‘sahajavastha’ (Self - realization). ‘Nirvikalpa bodha’ is
not a state but it transcends all states, it is their illuminator and is
186 $RIMADBHAGAVADG!TA [Chapter 2
the result of all yoga-disciplines. The states are both ‘nirvikalpa’

(without distraction) and ‘savikalpa’ (with distraction) but ‘bodha’
is only ‘nirvikalpa’. Thus the yoga of the Gita is more remarkable
than that of Patahjala yogadarsana.
The person who is not of ‘mudha’ (deluded) and ‘ksipta’
( volatile) inclination but is of ‘viksipta’ (sometimes constant,
sometimes volatile) inclination is eligible (qualified) for yoga of
Patanjala Yogadarsana. But all the persons who want to attain
God are eligible for the yoga of the Gita (God-realization). Not
only this but the person who, instead of attaching importance to
—
pleasure and prosperity, attaches importance to this yoga such
a seeker of the yoga (equanimity) also transcends the fruit of
—
Vedic rituals performed with some motive ‘jijnasurapi yogasya
sabdabrahmativartate’ (Gita 6/44).
—
Link: In the next verse, Lord Krsna explains the superiority
of equanimity ( which has been described from the thirty-ninth
verse to the forty-eighth verse ) to a motivated action viz., action
with a selfish motive.
*?
^
< U1 £|cH
durena hyavaram
ofy
«JPT&TT:
I
^
II II
karma buddhiyogaddhananjaya
buddhau saranamanviccha krpanah phalahetavah
O Dhananjaya , action with a selfish motive is far
inferior to that performed with equanimity of mind.
Seek refuge in this evenness of mind, for low are those,
who crave for fruit of action. 49
Comment: —
—
'Durena hyavaram karma buddhiyogat Action with a selfish
motive is, far inferior to that performed with equanimity of
mind. Actions have a beginning and an end and connection with
their fruits, is also temporary. We get associated and dissociated

with them. But Yoga (equanimity) is eternal, it never deserts us,
it suffers no change. Therefore, selfish action is much inferior
to equanimity .
Action without equanimity, mislead to pain, as well as to the
cycle of birth and death, because they have no power to lead one
to salvation. Equanimity is the ability to neutralize actions. If there
is no equanimity, one will develop one's egoism and attachment,
to the body. This egoism and attachment are beastly. In the
Bhagavata sage Sukadeva says to king Pariksit, '0 king, renounce
this beastly nature which is causing fear of death in you' (12/5/2).
—
'Durena ' As light is the contrary of darkness, an action
performed with equanimity of mind , is contrary to the action
performed with a selfish motive . An action performed with
equanimity leads to God-realization , while motivated actions
mislead to the wheel of birth and death.
—
'Buddhau saranamanviccha ' Seek refuge in this evenness
of mind viz., remain established in this evenness of mind, which
will enable you to realize yourself .
—
'Krpanah phalahetavah' It is very lowly to crave for fruit
of action. To accept one's affinity for actions, fruits of actions
and bodies etc., means, to crave for fruit of action. Therefore,
Lord Krsna, in the forty-seventh verse, exhorts Arjuna not to
have the fruit of action, as his object.
The eternal truth is different from perishable action and the
fruit of action. What can be more ignoble than this, that the
eternal should be subservient to the perishable fruit of action ?
—
Appendix An action with a selfish motive is far inferior
to yoga (equanimity) viz., it does not lead to salvation. As a
molecule is far smaller than a mountain viz., a molecule can’t
be compared with a mountain, similarly an action with a selfish
motive is far inferior to yoga viz., an action can’t be compared
—
with yoga. Yoga (equanimity) is skill in action ‘yogah karmasu
kausalam’ (Gita 2/50). Therefore without yoga, an action is of

—
a very low order, is worthless and is an obstacle ‘karmana
badhyate jantuh’.
In Karmayoga ‘Karma’ is Karana Sapeksa (dependent on
external and internal organs) but ‘yoga’ is Karana Nirapeksa
(independent of external and internal organs). Yoga is not
attained by actions but is attained by service and renunciation.
Therefore Karmayoga is not Karma (action). Karmayoga is
Karana Nirapeksa viz., discrimination predominating discipline.
If there is no predominance of service and renunciation, it will
be Karma, not Karmayoga (Discipline of Action) at all.
Equanimity leads to God-realization, but actions done with an
interested motive lead to the cycle of birth and death. Therefore
a striver should depend on equanimity, should remain established
in equanimity. By being established in equanimity, he will not
remain destitute and nothing will remain to be done, to be known
and to be attained by him. But he, who works with an interested
motive (for him), ever remains destitute and bound.
—
In the Gita three terms have been used for Karmayoga Buddhi,
yoga and Buddhiyoga. In Karmayoga, there is no predominance
of action (Karma) but there is predominance of ‘yoga’. Yoga,
—
Buddhi and Buddhiyoga the three are synonyms. In Karmayoga
because of the predominance of determinate intellect, it is called
‘Buddhi’ and because of the predominance Of renunciation by
discrimination, it is called ‘yoga’ or ‘buddhiyoga’.
In ‘Dhyanayoga’ (Discipline of Meditation) there is
predominance of concentration of ‘mind’, while in Karmayoga
there is predominance of ‘intellect’. While tryng to control the
mind, serenity and fickleness linger for a long time because in it
a striver wants to withdraw the mind from the world and wants
to concentrate it on God. While withdrawing the mind from
the world, in its conception the existence of the world persists.
This is a rule that so long as there is assumption of any other
Verse 50] -
entity except God, the mind can’t be fully controlled. Therefore

—
upto the stage of trance also there are two states trance and
deviation from trance (relapse). But in Karmayoga because of the
predominance of intellect, there is prominence of discrimination.
While applying discrimination both the real and the unreal remain.
A karmayogl applies the unreal things for the service of others
by regarding those things as the material for the service. By
such conception the attachment for the unreal is quickly and
easily renounced.
The mind is not continuously concentrated but it is concentrated
at times and in loneliness. But determinate intellect viz., a single
pointed determination of the intellect always remains steadfast.
—
Link: In the next verse, Lord Krsna explains the result of
equanimity of mind.
* 4*J chViciHjI
< > II
buddhiyukto jahatiha ubhe sukrtaduskrte
tasmadyogaya yujyasva yogah karmasu kausalam
Endowed with equanimity, one frees the self in this life from
good (virtue) and evil (vice) alike; therefore, devote yourself to
this Yoga of equanimity; skill in action lies in (the practice of
.
this) Yoga 50
Comment: —
’Buddhiyukto jahatiha ubhe sukrtaduskrte* —
A person,
endowed with equanimity, becomes free from virtue and vice
like omnipresent God (Gita 2/38).
In the state of equanimity, a man while living in the world
detaches himself from the world, and remains untouched by
virtues and sins, as a lotus leaf by water.
Man himself is sentient and is free from virtue and sin,
190 £RIMADBHAGAVADGITA [Chapter 2
but by identifying himself with the unreal body etc., sins and
virtues accrue. If he does not identify himself with the unreal,
he will remain untouched by virtues and sins, and unconnected
with them like the sky.
—
'Tasmadyogaya yujyasva' Therefore, devote yourself to the
Yoga of equanimity, viz., remain established continuously in
equanimity. You cannot attain that equanimity, so long as you
have attachment and aversion. You are the knower of pleasure and
pain. It means, that you are different from them and you are as
a onlooker, who remains equanimous. So realize that equanimity.
—
'Yogah karmasu kausalam' Skill in action lies in the
practice of this Yoga. Equanimity, in success and failure, is
skill in action.
In this verse, Lord Krsna has not defined Yoga, but He has
explained the importance of Yoga (equanimity). If we interpret
it as, 'skill in action is Yoga', it means, that the action of a thief
carried out skilfully, will also be called Yoga. Therefore, this
interpretation does not seem proper. Some people may define
Yoga 'skill in action approved by the scriptures.' But, by doing
so the people will be bound by the fruits of action and will not
be able to attain equanimity. Therefore, it is proper to interpret,
equanimity in action as skill or wisdom. The reason is, that he
who remains even-minded while performing actions, is not bound
by such actions and their fruit.
Secondly, in the first part of this verse, as well as in the
previous two verses there is the reference of Yoga (Equanimity)
rather than skill. So this interpretation seems to be reasonable.
—
Appendix If we reflect upon the expression ‘yogah karmasu
kausalam’, it may have two meanings —
—
(i) ‘karmasu kausalam yogah’ skill in actions is yoga.
—
(ii) ‘karmasu yogah kausalam’ In action yoga is skill.
If we interpret it in the first way that skill in actions is
Verse 50] -
yoga, then the actions of a thief or a swindler carried out very

skilfully, will be called ‘Yoga’. This interpretation is not proper
and moreover here is not the topic of forbidden actions. If we
regard only virtuous actions to be carried out skilfully as ‘Yoga’,
then the man will be bound being attached to the fruit of those
—
virtuous actions ‘phale sakto nibadhyate’ (Gita 5/12). Therefore
he will not attain equanimity and his sufferings will not perish.
—
In the scriptures it is mentioned ‘karmana badhyate jantuh’
viz., a man is bound by actions. Therefore the actions which
naturally lead him to bondage, may lead him to salvation this
is indeed skill in actions. Salvation is attained by ‘yoga’
—
(equanimity), rather than by skill in actions. Yoga (equanimity)
has neither its beginning nor end. But even the most virtuous
actions begin and end and there is union and disunion of their
fruit also. How will a person attain salvation by what begins
and ends and of which there is union and disunion? How will
the imperishable be attained by the perishable? Equanimity is
—
the form of God ‘nirdosam hi samam brahma’ (Gita 5/19).
Therefore ‘yoga’ is important, not actions.
If the first interpretation is regarded as correct, even then
within ‘skill’, equanimity or feeling of disinterest will have
to be accepted. If skill in actions is yoga, then what is skill?
While answering this question we’ll have to say that only ‘Yoga’
(equanimity) is skill. In such a situation why should we not
accept the direct meaning that yoga (equanimity) in actions is
skill. When in the expression ‘yogah karmasu kausalam’ the
term ‘yoga’ has certainly been used, then there is no need of
interpreting the word ‘Kusalata’ (skill) as yoga.
If we reflect upon this topic, there is the reference of ‘Yoga’
(equanimity) rather than ‘skill in actions’. The Lord by declaring
‘samatvam yoga ucyate’ has also defined ‘yoga’. Therefore in
this reference ‘yoga’ is ‘vidheya’ (predicate), ‘skill in actions’ is
not predicate. ‘Yoga’ (equanimity) is skill in action viz., while
doing actions there should be even-mindedness, there should not
——
be any attachment or aversion this is skill in actions. Therefore
‘yogah karmasu kausalam’ this is not the definition of Yoga,
but it is the glory of ‘Yoga’.
In the first half of this verse (fiftieth) the Lord has declared
that a person endowed with equanimity becomes free from virtue
and vice (sin). If he is freed from virtue and sin, then which
action will be done with skill? Therefore freedom from virtue
and sin does not mean that he does not do any action because
no one under any circumstances can remain even for a moment
without undertaking action (Gita 3/5). So here freedom from
—
virtue and sin means freedom from their fruit. In the fifty-first
verse also the Lord has mentioned the renunciation of the fruit
of action by the expression ‘phalam tyaktva’.
In the Gita the term ‘Kusala’ has also been used in the tenth
verse of the eighteenth chapter. There within ‘akusala karma’
all the actions performed with an interested motive and actions
forbidden by the scriptures, have been included while within
‘kusala karma’ all the actions done with disinterested motive and
actions sanctioned by the scriptures, have been included. There
is a beginning and there is an end of ‘Akusala’ and ‘Kusala’
actions but there is no beginning or end of ‘Yoga’. Attachment
and aversion bind a man; agreeable and disagreeable actions
don’t bind him. Therefore the actions, which are performed
by being attached to them, may be very virtuous, will lead to
bondage because by those actions even if the abode of Brahma
is attained, one has to return (Gita 8/16). Therefore the man,
who does not shun the disagreeable actions with aversion and
does not perform the virtuous actions with attachment, is indeed
a man of true renunciation, is intelligent, is free from doubts and
is established in the self (Gita 18/10).
The above description proves that the expression ‘yogah
karmasu kausalam’ means ‘Yoga (equanimity ) in actions
Verse 51] -
—
is skill’ this should be accepted. The Lord also orders to
—
perform actions being steadfast in Yoga ‘yogasthah kuru
karmani’ (Gita 2/48). It means that actions are not significant
but ‘Yoga’ (equanimity) is significant. Therefore only ‘Yoga’
(equanimity) in actions is skill.
—
Link: The Lord now gives examples to substantiate what
has been said in the preceding verse.
karmajarii buddhiyukta hi phalam tyaktva manlsinah

janmabandhavinirmuktah padam gacchantyanamayam
As wise men endowed with equanimity, renounce the fruits of
actions, they also freed from the shackles of births and attain the
.
blissful supreme state 51
Comment: —
' Karmajarh buddhiyukta hi phalam tyaktva manlsinah'
Those endowed with equanimity, are really wise. In the tenth
—
verse of the eighteenth chapter also, it is explained that, the
man who does not hate disagreeable action nor is attached to
an agreeable one, is wise.
An action even without the desire for its fruit will bring
about fruit. No one can dispense with its fruit. Suppose a farmer
sows seed without a selfish motive, will he not get com? He
will definitely get com. In the same way if a person works in
a detached spirit, he will get its fruit. Therefore, renunciation
of fruit means, renunciation of manifest and latent desires for
fruit and attachment for fruit. All people are free and capable
of renouncing such desires.
—
'Janmabandhavinirmuktah' The wise aspirants, endowed
with equanimity of mind are freed from the wheel of birth and
death. As in the state of equanimity, they do not in the least,

possess evils, such as attachment and aversion etc., which are the
root cause of rebirth. Thus they become free from the shackles
of birth and death, forever.
—
'Padam gacchantyanamayam' 'Amaya' means ailment. An
ailment is a blemish. A thing which is free from all sorts of
blemishes is called 'Anamaya (spotless). Wise people endowed
with equanimity attain the state, which is free from any kind
of blemish. This state has been called eternal state, in the fifth
verse of the fifteenth chapter and 'everlasting imperishable state',
in the fifty-sixth verse of the eighteenth chapter.
Though in the Gita (in 14/6) sattva quality (the mode of
goodness) has also been called flawless, yet in fact, the self or
God is flawless because by attaining Him one has not to follow the
wheel of birth and death. Lord Krsna has called Sattva quality also
flawless, because that also helps a man in attaining God-realization.
Self (soul) is immutable while the evolutes of matter
—
(nature) body and the world are mutable. When this self
(soul) identifies itself with the mutable body, it itself assumes
taint with mutable nature. But, when it renounces this assumed
identification, it realizes its pure self . This is a blissful supreme
state, free from evil.
In this verse the terms 'buddhiyukta' and 'manlsinah' have
been used in the plural, to express the idea that all those who get
established in equanimity undoubtedly attain the blissful supreme
state, without any exception. It proves that when a striver has
no affinity to the perishable body and the world, he attains that
state automatically. No effort is required for such a state to be
created, as it always is there.
—
Appendix Why Yoga (equanimity) in actions is skill the —
Lord explains its reason in this verse by the term ‘hi’ (reason).
The fruit of ‘Sattvika’ (good) actions is pure, the fruit
of ‘Rajasa’ action is pain and the fruit of ‘Tamasa’ action is
—
ignorance (Gita 14/16) a man with equanimity transcends these
three kinds of fruit. The renunciation of the fruit of actions has
—
two meanings renouncing the desire for fruit; and not to feel
happy and sad in favourable and unfavourable circumstances
which are the fruits of actions.
In fact the entire world which is bom and perishes is nothing
but the fruit of actions. If the fruit of actions is renounced , no
bondage remains.
The term ‘mams!’ means wise men. According to the preceding
verse performance of actions with equanimity is wisdom ‘sa
buddhimanmanusyesu’ (Gita 4/18).
—
— —
‘Padam gacchantyanamayam’ The term ‘gacchanti’ has
three meanings (1) To have knowledge, (2) to go, (3) to attain .
—
Here attainment of the blissful supreme state means to have
knowledge of being free from the shackles of birth and death
and of the attainment of the natural state, free from all sorts of
blemishes. The reason is that only that is renounced which is
in fact ever renounced and only that is attained who is in fact
ever attained.
This verse proves that ‘Karmayoga’ (Discipline of Action)
is an independent means for salvation or benediction. By
‘Karmayoga’ the renunciation of the world and attainment of
—
God both ensue.
—
Link: In the next two verses, Lord Krsna explains the steps
to atain the blissful supreme state, which is free from blemish.
CTG(T -M -tuR-l PleJc (

^ |
| |
|
yada te mohakalilam buddhirvyatitarisyati

tada gantasi nirvedam srotavyasya srutasya ca
When your intellect crosses the mire of delusion, you will then
acquire indifference, to what has been heard and what is yet to be

.
heard, (about enjoyments of this world and the next) 52
Comment: —
—
'Yada te mohakalilam buddhirvyatitarisyati' The state
which favours, egoism in this body and attachment for the
body, family, kinsmen and objects, is called delusion. Actually,
there is no egoism and attachment , for the body etc. They are
merely assumed. Pleasure and displeasure, in favourable and
unfavourable circumstances and evils, such as partiality, hatred,
envy and jealousy etc., are a quagmire. When the intellect of a
man gets entangled in this mire of delusion, he is perplexed and
cannot think properly.
He, himself is sentient, but by accepting his affinity for the
insentient body and things etc., he identifies himself with them.
Thus by closing his eyes to the real goal, he gets engrossed in
worldly pleasure and prosperity. This is called, entanglement
in the mire of delusion. But the intellect which takes the firm
decision to be free from the worldly pleasures and prosperity
and to attain salvation, is called the 'Intellect' transcending the
mire of delusion.
There are two means to cross the swamp of delusion
— —
discrimination (2/11 30) and selfless service. Acute discrimination
between the real and the unreal, makes one indifferent to the unreal
world, and a keen desire for selfless service for the welfare of
others, enables one to renounce the desire for one's own pleasures.
In the same way as when a disciple for his preceptor, a son for
parents, a servant for his master develop a wish for providing
all sorts of comforts to them, then their desire for comfort goes
away automatically.
The Discipline of Knowledge, is somewhat difficult to
practise, because the desire for pleasure may linger on in it. When
a striver comes across pleasures, he deviates from his spiritual
path and inclines towards them. But a striver who has the feeling
Verse 53] -
for service to others, utilizes the material for the service of others,
and thus his desire for pleasures perishes easily. Therefore, Lord
Krsna has mentioned the Discipline of Disinterested Action, as
superior to and easier than the Discipline of Knowledge (5/2-3)
— —
and by it a striver quickly reaches Brahma the Absolute (5/6).
'Tada gantasi nirvedam srotavyasya srutasya ca' The pleasure
which men have enjoyed and heard* of and also the pleasures of
heaven etc., which are yet to be heard of, are transient. So, how
can they give peace and joy to the man's self which is permanent?
Thus men become dispassionate. When intellect gets out of the
mire of delusion, then acute discrimination is developed that the
world is ephemeral while he (the self ) is eternal and therefore,
how could the kaleidoscopic world provide peace to him? With
this attitude of mind , he automatically develops detachment,
from the whole wo d.
^
Lord Krsna has used the term 'hear' instead of 'enjoy' because
there is attraction for pleasure after hearing about it. Thus 'hearing'
is an important factor for the attraction of pleasures. Hearing
as a means occupies an important place in the Disciplines of
Knowledge and Devotion for spiritual progress also.
The terms 'yada' (when) and 'tada' (then) have been used
to emphasize the fact, that there is no rule that it will take so
many years or months or days, to develop this acute dispassion.
As soon as, your intellect crosses the mire of delusion, you will
become dispassionate. It involves no much delay.
srutivipratipanna te yada sthasyati niscala

samadhavacala buddhistada yogamavapsyasi
* Herethe term 'Hear denotes the sense of sound, touch, colour, taste and smell .
1
198 SRIMADBHAGAVADGfTA [Chapter 2
After your intellect, confused by hearing conflicting doctrines,

has become stable and firm (steady) on God, you will then attain
-
Self realization or union, with God 53 .
Comment: —
[After crossing the mire of delusion also, there may be
confusion of mind by hearing conflicting spiritual doctrines. So
Lord Krsna induces Aijuna to get rid of that confusion.]
'Srutivipratipanna te yada sthasyati niscala samadhavacala
—
buddhistada yogamavapsyasi' Aijuna was in a fix, whether he
should perform his duty as a Ksatriya or he should avoid the
slaughter of his kith and kin. If he protected his family, he would
shirk his duty. If he performed his duty of fighting, then the
family would not be protected. So he was bewildered.* Therefore
Lord Krsna persuades Arjuna to keep the intellect firm in case
of scriptural opinions and steady in regarding God-realization.
First of all, a striver is unable to make up his mind whether
to have honest and sincere dealings with the worldly people, or
to attain God. Then he decides that he has to render selfless
service to the world. Having taken this decision, he starts showing
indifference and dispassion to the worldly pleasures. Then in the
spiritual path he comes across different opinions of the scriptures.
So it becomes difficult for him to decide, which opinion he
should follow. In that case by good company or faith etc., he is
either able to take the decision or he surrenders himself to God.
Then by God's grace his intellect becomes firm. Secondly, in all
the scriptures and religions, God, soul and the world, have been
described in different forms and ways. But all of them agree, "I
am soul, not body , ” "The world is to be ignored", "God is to
* A person may be in a dilemma in two ways— in worldly affairs and in

scriptural ordinances or sects such as dualism and non-dualism etc. It is more
difficult to be free from the dilemma of the scriptural ordinances than from that of
the worldly affairs. So Lord Krsna explains that a striver should have a determinate
intellect that he has to realize only God whatsoever may happen.
be realized." By taking this decision the intellect of the striver

becomes steady. Then he realized God easily. So the only obstacle
to God-realization is lack of firmness of intellect.
The greater the deficiency in reaching at a decision regarding
the contrary spiritual doctrines and in his own emancipation,
the greater the delay there is. But in both cases as soon as the
intellect becomes steady and determinate, eternal union with
God is realized.
The intellect should be unshakable in order to renounce
affinity for the world, as mentioned by the expression 'state of
severance from union with pain,' in the twenty-third verse of the
sixth chapter; while it should be steady in order to have affinity
for God as expressed by the expression 'evenness of mind is
called Yoga', in the forty-eighth verse of the second chapter.
Here in 'tada yogamavapsyasi’ Yoga, means to become
established in union with God, from whom there is no disunion.
Only the striver has to abandon his affinity with the unreal. This
union can be realized either by selfless service viz., Discipline
of Disinterested Action, or discrimination viz., Discipline of
Knowledge, or love for God viz., Discipline of Devotion,
or meditation or annihilation of the world viz., Discipline of
Annihilation (Layayoga) or by the process of restraining breath
viz., Discipline of Austerity (Hathayoga) etc.
— —
Appendix There are two divisions of delusion ‘mohakalila’
—
viz., the worldly delusion and ‘srutivipratipatti’ scriptural
(philosophical) delusion. Attachment to the body , wife, sons,
wealth, property etc., is ‘worldly delusion’ and ‘Dvaita’
(dualism ), ‘Advaita’ (non-dualism), ‘Visistadvaita’ (qualified
dualism) and ‘dvaitadvaita’ (dualism-non-dualism) to get
—
entangled in these ‘isms’ is ‘scriptural delusion’. By renouncing
these two types of delusion, a man gets detached from pleasures
and his intellect becomes stable. When the intellect becomes
stable, ‘Yoga’ is attained viz., the distance from God comes
200 SRIMADBHAGAVADGITA [ Chapter 2
to an end and you come near to God. By ‘Karmayoga’ you

come near God, by ‘Jnanayoga’ difference is wiped out and
there is ‘Abheda’ and by ‘Bhaktiyoga’ there is ‘abhinnata’ viz.,
the devotee becomes God’s own self . By attaining perfection
in either Karmayoga or Jnanayoga, a striver gets the fruit
of both (Gita 5/4-5).
If a person has the only aim of salvation and has no selfish
motive by having affinity for wealth-property and family-relatives
etc., then he crosses the worldly delusion. If he does not want to
gain bookish knowledge (rot-learning) by studying the scriptures
but has the only aim to realize the self, he crosses the scriptural
delusion. It means that a striver, should neither be enamoured
by the worldly delusion nor by the scriptural (philosophical)
differences of opinions viz., he should not insist on any sect
or religion. Thus he becomes eligible for ‘Yoga’ , salvation or
devotion. Besides this there is no need of any special eligibility
(qualification).
—
Link: Arjuna then puts the question about the illumined
one whose intellect has crossed the mire of delusion and who
has become steadfast and firm on God.
^
3T J 6 ctM
II
arjuna uvaca
sthitaprajnasya ka bhasa samadhisthasya kesava
sthitadhih kim prabhaseta kimasita vrajeta kim
Arjuna said:
O Kesava, what is the mark of a person of steadfast wisdom,
who realises (sthitaprajna) God? How does such a man of firm
wisdom, speak, sit and how does he walk? 54

Comment: —
[Here Aijuna asks about the marks of a man of steadfast
wisdom. Before he puts this question he had some doubt about
—
the superiority of intellect or actions (2/47 50). Lord Krsna, in
fifty-second and fifty-third verses said, "After crossing the mire
of delusion when your intellect has become steadfast and firm
on God, you will attain Self-realization or union with God."
Hearing this, Aijuna wants to know the mark of one who attains
Self-realization viz., who becomes a man of steadfast wisdom.
He had doubt about action and knowledge, which he will ask
further (in 3/1-2). Had Aijuna put a question regarding his doubts
about action and knowledge, in the fifty-fourth verse here, then
his question regarding the mark of the man of steadfast wisdom,
would have been much delayed.]
—
'Samadhisthasya'* Here, this term has been used for the
person who has attained God-realization.
—
'Sthitaprajnasya' This term has been used both for the
enlightened (God-realized ) soul, as well as the striver. The
striver who is of a firm resolve and who never budges from
his spiritual path, is also called a man of steadfast wisdom. The
realized soul whose intellect is already steadfast, is also a man
of steadfast wisdom.
Now, the question arises, while Aijuna put the question about
the enlightened soul only, why Lord Krsna included the striver
too. The answer is that, in the Discipline of Knowledge aspirants
generally develop disinclination for activities. The perfect soul
gets total disinclination. An aspirant of the Discipline of Devotion,
has an inclination to the recitation of Divine name, meditation,
association with holy men and study of the scriptures etc. These
activities pervade in abundance, in him. In the perfect state , only
* Here the word 'Samadhi' has been used for God as it was also used in the
forty-fourth verse of this chapter .
activities pertaining to God are performed. Thus there is a clear

difference in the degree of activities, of aspirants and realized
souls in both the Disciplines of Knowledge and Devotion. But
in the Discipline of Action, the flow of activities goes on as
—
usual, without any change, in both the stages as a striver and
a perfected soul. So, there is a description of strivers, from the
forty-first verse to the forty-fifth verse, and also from the forty-
seventh verse to the fifty-third verse. Thus, in the context, the
means by which strivers, can be perfect souls' have been enunciated
and the marks of the perfect soul, have also been described.
—
'Ka bhasa' What is the description or mark of an enlightened
soul? (Lord Krsna answers this question in the next verse).
—
'Sthitadhlh kim prabhaseta' How does the enlightened soul
speak? (Lord Krsna will answer this question in fifty-sixth and
fifty-seventh verses.)
—
'Kimaslta' How does he sit viz., how does he become
dispassionate? (Lord Krsna has answered these in verses from
fifty-eighth to sixty-third.)
—
'Vrajeta kim ' How does he walk viz., how does he behave?
(Lord Krsna has answered this question in the verses sixty-fourth
to seventy-first.)
.—
Link: Lord Krsna, in the next verse, answers Arjuna's first
question
^TG^T
'
rjg: II V II
*
snbhagavanuvaca
prajahati yada kamansarvanpartha manogatan
atmanyevatmana tustah sthitaprajnastadocyate

O Partha (Arjuna), when a man discards all his desires visiting
-
the mind, and is self satisfied in own self , he is said to be stable,
in wisdom. 55
Comment: —
[According to the gospel of the Gita, a striver, can
attain perfection, (God-realization), by any discipline (that of
Disinterested Action or Devotion etc.,) which he follows according
to his interest and liking and his perfection is described by that
—
means only. Example A striver following the Discipline of
Devotion worships God constantly, meditating on Him with
exclusive devotion (12/6). Therefore, in the enlightened state,
he becomes free from malice towards all beings (12/13). In
the Discipline of Knowledge the striver perceives himself
detached from these gunas (attributes) ( modes) and is above
them (14/19) and in the enlightened state, he sits like a witness
firmly established in God, beyond all the gunas, having risen above
—
them (14/22 25). Similarly, in Karmayoga it is the abandoning
of all desires that is important. Hence the enlightened soul
abandons all desires. In this verse Lord Krsna dwells upon this point.]
—
'Prajahati yada kamansarvanpartha manogatan' It means that
desire does not exist in the self , because the self is everlasting
while desire is transient. Moreover it does not stay permanently
—
in the mind but comes into it 'manogatan'. But the man by
identifying himself with body, senses, mind and intellect, accepts
the desire visiting the mind as resting in his own self.
—
'Jahati' Use of the prefix 'Pra' before the verb 'jahati ' ,
indicates that there is no trace of any desire left in him. A man
can neither renounce his own self nor the things which are not
his own, but he can renounce only the things which actually are
not his own, but he has mistaken them as his own. Similarly,
desires do not exist in one's own self , but one accepts them as
existing in one's own self, so he has to cast them off.
The term 'kamari (desires) also includes the term 'sarvan'

(all), yet 'sarvan' has been added to emphasize the fact that,
every fragment of all the desires should be cast off.
—
'Atmanyevatmana tustah ' After abandoning all the desire
completely, a man is satisfied in himself and with himself i.e.,
he is spontaneously contented in his own self.
—
Contentment is of two kinds one is said to be a virtue as
it relates to inner sense. It is there as a result of no desire in
the inner sense. But the other kind is the self itself. As the self
never has any trace of discontentment so it is called contentment
incarnate the Self itself ). The latter contentment is eternal. It
knows no change. It is spontaneous. It is not the result of any
practice or thought. The intellect of such a contented men always
remains steadfast automatically.
—
'Sthitaprajnastadocyate' Actually a man is always steady in
wisdom, but when he accepts his desires, because of unsteady
mind, he does not realize his stableness in wisdom. When he
abandons his desires viz., accepts the non-existence of desires,
he realizes his stability in wisdom.
A striver has to make effort to concentrate his mind, but by
renouncing desires he does not have to do so, instead he attains
this stage, in a spontaneous manner .
In the discipline of action, the striver is concerned with
actions more than anything else. Action without selfish motive,
is said to be the means for a sage to attain Yoga (Gita 6/3).
Therefore such a striver is concerned with actions relating
to the stage when he is a striver, as well as when he is an
enlightened soul. Whatever standard an enlightened soul sets,
people in general, follow the same (Gita 3/21). The Lord has
explained, in the fourth chapter also, that the striver following the
Discipline of Disinterested Action while performing actions remains
detached and while remaining detached he performs actions (4/18).
In the fifty-third verse Lord Krsna had advised two things
Verse 55] SADHAKA-SANJIVANT 205
to Aijuna, to keep his intellect immovable regarding scriptural

doctrine and steady in God. So He has used the term 'yada'
( when) and 'tada' (then) which explain, that a striver is called
stable in wisdom when he is completely free from desires, and
is satisfied in the self. It also means that he is called a striver so
long as he has even a fragment of desire left and an enlightened
soul when desires are totally renounced. Therefore, two important
—
factors have been explained in the verse to renounce the desire
and to get established in God.
The same two factors have been explained, in verses fifty-
six; fifty-seven ; fifty-eight; fifty-nine; sixty and sixty-one; sixty-
two to sixty-five; sixty-six to sixty-eight; sixty-nine; seventy and
seventy-one and seventy-two.
—
Appendix One division is of those who are of unsteady
intellect while the other division is of those of steady intellect .
The Lord has described the men of unsteady intellect from the
forty-first verse to the forty-fourth verse; now He describes the
men of steady wisdom from the fifty-fifth verse to the seventy-first
verse. When a striver having renounced the worldly inclination
is established in the self, he is said to be stable in wisdom .
He, who has the aim of God-realization, has a determinate
and single pointed intellect because God is also only one . But
he who has the worldly aim, his intellect is full of numberless
desires because worldly objects are numberless (Gita 2/41).
In order to attain equanimity, steadiness of intellect is very
necessary. In Patanjala Yogadarsana importance has been attached
to stability of mind (concentration of the mind). But the Gita
attaches importance to the stability of intellect (steadfastness of
aim). The reason is that in God-realization the steadiness of the
mind is not so important as is the steadiness of intellect . By the
steadiness of mind worldly ‘siddhis’ (accomplishments or occult
powers) are gained but by the steadiness of intellect, spiritual
perfection (salvation) is attained. In Karmayoga steadiness of
intellect is important. If the mind becomes concentrated, how

will a KarmayogI discharge his duty? The reason is that when
the mind becomes steady, the outward activities stop. The Lord
also orders Arjuna to discharge his duties being steadfast in Yoga
—
(equanimity) ‘yogastha kuru karmani’ (Gita 2/48).
The Lord by using the terms ‘prajahati’ and ‘kamansarvan’
means that there shouldn’t be even a trace of desire, but it should
be renounced totally. The reason is that this desire is the main
stumbling block to God-realization.
-5 V1-5-/ .
*
* *
—
Link: The next two verses deal with the manner in which
a realised soul speaks.
^
cftrTmT JsFtST:
duhkhesvanudvignamanah sukhesu
vltaragabhayakrodhah
II
^ II
vigatasprhah
sthitadhlrmunirucyate
He, whose mind remains unperturbed in sorrow, who does not
crave for pleasure, and who is free from passion, fear and anger
is called a sage with stable wisdom. 56
Comment: —
[Aijuna puts a question, attaching importance to action, while
Lord Krsna answers, attaching importance to feelings, because
a change in feeling brings about a corresponding change in
action.* The Lord is discussing here, the feeling or the motive
which change the character of action throughout outwardly, it
may seem quite different.]
* Whenever in the Gita Aijuna puts a question attaching importance to
action, Lord Krsna answers it attaching importance to feelings and understanding
because an action is performed according to the feelings and understanding. For
example Aijuna in the fourteenth chapter asked, "What are the marks of him who
has transcended the three modes?" Lord Krsna attaching importance to feelings
replies, "He remains even-minded."
—
‘Duhkhesvanudvignamanah’ There is no end to sorrow,
calumny, dishonour and unfavourably circumstances, in this
world . But a man of wisdom , remains unperturbed , because the
aim of his life is to discharge his duty to the best of his ability
and capacity, for the welfare to others, without having any desire
for its fruit. So, he always remains happy and unperturbed even
in the most unfavourable circumstances.
—
'Sukhesu vigatasprhah ' He does not crave for any kind of
pleasure such as praise, honour and favourable circumstances etc.,
nor does he have a desire to prolong, such a state. He remains
unruffled in the midst of favourable or hostile circumstances.
—
' Vitaragabhayakrodhah ' Our entanglement with worldly
things, is known as attachment (raga). If a stronger person
tries to deprive us of worldly possessions, it arouses fear in us,
whereas if a weaker person does so, it arouses anger in us. But
a person who is keen to do good to others, automatically gets
rid of attachment. This freedom from attachment, leads him to
fearlessness and calmness. Thus he becomes free from attachment ,
fear and anger.
So long as there are perturbations, cravings, attachment,
fear and anger, even in a small measure, a man is called a
striven But when he is totally free from them, he becomes an
enlightened soul.
[Lust, desire, craving and greed etc., are forms of
attachment. In attachment there is an attraction, for the perishable
worldly objects.]
—
’Sthitadhirmunirucyate’ The mind of such a follower of the
Discipline of Selfless Action , becomes stable. Here, the term
'muni ' has not been used, for a person who keeps silent. The
Lord has also not used the term 'mauna' for penance of speech ,
but He has used it for mental penance (Gita 17/16). So here,
'muni' has been used for a contemplative person , free from desire
and attachment. He contemplates to remain unattached, like an
enlightened soul. Throughout his practice he is very cautious to

remain unattached. Such cautiousness automatically persists in
an enlightened soul. That awareness leads him to attainment of
beatitude (Gita 3/19). It is because of this virtue of awareness,
that he has been described by the term 'muni.'
-T cR^T STjlT ’ErfrrfgrTT II

"
II
yah sarvatranabhisnehastattatprapya subhasubham
nabhinandati na dvesti tasya prajna pratisthita
He, who remains unattached under all conditions, he who
is neither delighted at good, nor dejected with evil, is stable in
wisdom. 57
Comment: —
[In the previous verse, Lord Krsna explained that a man
of stable wisdom remains unperturbed, while discharging his
duty. In this verse, he explains, that such a man remains stable
in favourable and unfavourable circumstances, which he comes
across as a result of the deeds he performs.]
—
'Yah sarvatranabhisnehah ' He remains unattached everywhere
viz., he is not attached to his body, senses, mind , intellect, family
and possessions. He never identifies himself with them, but always
remains untainted by them. Despite his physical association with
senses, objects, circumstances and individuals etc., he remains
quite unattached with them, through the self.
'Tattatprapya subhasubham nabhinandati na dvesti He
remains untainted and unaffected by good and bad , favourable
—
and unfavourable circumstances. Experiencing good or pleasant,
he is not delighted . This delight means mental joy and expression
of joy through words. By encountering evil or unpleasant, he is
not dejected. This dejection means mental suffering and despair,
and the thought why and how this situation has occurred, and
how to get rid of the unpleasant situation . He remains untainted
in favourable and unfavourable circumstances, which we got as
a result of destiny.
The expression, ’tat , tat', signifies that meeting with all
agreeable and disagreeable persons, incidents, objects and
circumstances that can possibly cause mental perturbations; he
neither rejoices in them nor hates them whenever, wherever, and
however, he may meet with them.
—
'Tasya prajna pratisthita ' His determinate intellect, now
becomes stable in God . He understands that he is entirely
unconcerned with the good and evil of the world, because these
always change, while he (soul) always remains the same. There
is no modification in the self, while in the evolutes of matter ,
there is always modification. Man identifies himself with the
body and regards the modification of the body as modification
in his own self. But when he realizes the two as separate, his
intellect becomes stable.
The second interpretation is, that limitless and endless God
cannot be perceived by the intellect, which is limited. So the
intellect merges in God and then there remains nothing besides God.
This is fixation of intellect in God or stability in wisdom.
A KarmayogI is ever active. Therefore, the Lord, in the fifty-
sixth verse, mentions that he neither craves for success (pleasure)
nor is he perturbed in failure (sorrow), while in this verse He
declares that he neither delighted at receiving the agreeable nor
dejected at the disagreeable.
—
Link: Now, Lord Krsna answers the third question, " How
does an equanimous person sit?"
yada samharate cayam kurmo'nganiva sarvasah

indriyanlndriyarthebhyastasya prajna pratisthita
When, like a tortoise, withdrawing its limbs from all sides,
.
is stable 58
-
he detaches completely his senses from sense objects, his wisdom
Comment: —
'Yada samharate cayam kurmo'nganiva sarvasah indriyanlnd -
—
riyarthebhyastasya prajna pratisthita' Here, the purpose of the
illustration of the tortoise is, that as a tortoise withdraws its six
— —
limbs four legs, a tail and a head into the shell to protect
itself against possible dangers, so does an enlightened one also
withdraw his five senses and one mind from sense-objects. If
he has the least affinity with senses, he cannot be a man of
stable wisdom.
Here the verb 'samharate', has been used, to emphasize the
fact, that he does not even think of worldly pleasures.
In this verse the term 'yada' has been used but 'tada' is not used.
The reason is, that when the senses are withdrawn from their
sense-objects, the self which is axiomatic, is realized, because
that is beyond the limit of time. So the word 'tada' which denotes
time, has not been applied. Self-realization or God-realization is
axiomatic, and is beyond the reach of senses, but we are veiled
by the curtain of pleasures and thus cannot realize Him. He still
exists. But as soon as that veil is removed viz., we renounce
our affinity to the worldly pleasures, and He is revealed.
—
Link : Lord Krsna explains in the next verse , that mere
withdrawal of the senses from sense - objects, is not the mark of
a man of steadfast wisdom.
let 'll I
TTT |
7 UT Pdcl
^ ^
cl II II
visaya vinivartante niraharasya dehinah

rasavarjam raso pyasya param drstva nivartate
'
-
Sense objects cease to exist for him, who does not enjoy them
with his senses, but the taste for them may persist. This relish,
also disappears from a man of stable mind, when he, realises
the Supreme. 59
Comment: —
—
'Visaya vinivartante niraharasya dehinah rasavarjam' A man
becomes an abstainer in two ways (i) Fasting by one's own will
or owing to sickness (ii) Abstaining from sense enjoyments. Here,
,
the term has been used, to refer to a striver, who withdraws his
senses from sense-objects.
The senses of a sick man become unfit for indulgence,
but craving in them, for sense enjoyment persists. He hopes to
enjoy these after recovery. Similarly, sense-objects cease for the
abstinent striver, but the taste persists. It means that his body
and senses come under restraint, but his mind wanders.
The dispassionate strivers who have instinctively no attachment
for pleasure, become free from this taste. The striver who wants
to follow the spiritual path but is not dispassionate, can restrain
his body and senses by thinking of the adverse consequences
of sense enjoyments, though his taste persists.
—
'Raso'pyasya param drstva nivartate' The relish of the man
of steadfast wisdom, who realises the Supreme, disappears. It is
a rule. But the contrary that with the disappearance (cessation)
of relish, a striver attains steadfast wisdom, is not true.
'Raso'pyasya' means that a striver has feeling in his egoism
viz., '1 ness'. This taste changes itself into attachment. Therefore,
a striver should have determination that he as a striver has no
attachment, no desire. This sort of determination (aim) frees him
from relish, and after realizing God this relish disappears altogether.
—
Appendix By accepting the existence and attaching value to
pleasures, in the mind there ensues a subtle attraction, lovability
212 SRIMADBHAG A V ADGITA [Chapter 2
and sweetness for pleasures, it is named ‘Rasa’ (relish). As a

greedy man rejoices at heart by receiving money and a voluptuary
is rejoiced at heart by coming in contact with a woman, it is
called ‘Rasa’. After enjoying pleasure a man declares, “Oh! how
much I relished!” This is recollection of that ‘Rasa’ (relish).
This relish abides in the assumed ego (I’ness) (cijjadagranthi).
The gross form of this relish is attachment to pleasures.
So long as a man has relish for sense enjoyments, he has
to depend on Prakrti (Matter) and its evolutes (actions, objects
and persons). When he is free from this relish, his dependence
totally perishes, his dependence on sense enjoyments stops and
he is no longer a slave to them.
So long as a person accepts the existence of pleasures, attaches
importance to them and has relish for them, the spiritual (unworldly)
relish for God is not revealed. Not to speak of unworldly relish,
he can’t have the determinate intellect to attain Him (Gita 2/44).
After merely withdrawing outwardly the senses from sense objects,
the relish (taste) persists. By attaining Self-realization this taste
—
disappears, this relish disappears ‘pararn drstva nivartate’. It
means that when a striver realizes that he is different from the
world and realizes his identity with God , then the perishable taste
disappears. With the disappearance (cessation) of the perishable
taste, imperishable (non-stop) relish is aroused.
After Self-realization this relish for pleasures certainly
disappears but even before Self-realization by being indifferent
to it, by reflection, by good company and by the grace of saints, a
striver can be free from this relish. The company of the enlightened
exalted souls can also free a striver from this taste (relish).
—
The three disciplines Karmayoga, Jnanayoga and Bhaktiyoga
can free a striver from the perishable relish. When a striver
starts relishing the taste of service in Karmayoga, the taste of
Self -realization in Jnanayoga and the taste of devotion (love)
in Bhaktiyoga, his relish for the perishable pleasures starts
disappearing. As a child in childhood relishes toys but when

he grows up, he starts relishing wealth, then his relish for toys
naturally disappears. Similarly when a striver relishes the spiritual
discipline, the relish for mundane pleasures naturally disappears.
When relish persists and pleasures are enjoyed, then a man’s
heart melts and he is overpowered by pleasures. But when he
is freed from relish, he may come across worldly pleasures but
they don’t cause the least agitation in his mind (Gita 2/70).
He has no such inclination that pleasure may attract him. As
you put a bag of money before an animal, it does not covet
for it and after seeing a beautiful woman it is not lustful. An
animal doesn’t know the value of money and a woman but
an enlightened exalted soul knows money as well the
woman (Gita 2/69), yet he is free from greed and lust. When we
have an itching sensation in any organ of the body, we scratch
it with our fingers, and when this sensation ends, it does not
make any difference in fingers, there is no alteration in them.
Similarly an enlightened soul uses the sense-objects but his mind
remains the same unperturbed and free from agitation. The reason
is that being free from relish, he has no inclination for enjoying
pleasures. Whatever he does, he does it for the welfare of others
and to comfort them. Contemplation on the sense-objects for
one’s own pleasure leads one to ruin or fall (Gita 2/62-63). But
even the use of the sense-objects not for one’s own pleasure,
does not lead to bondage (Gita 2/64-65).
The perishable relish ( taste) is instantaneous, it does not
last long. The relish which we have for a woman or money at
the beginning does not persist in the same degree afterwards.
We relish the food at the beginning but after each morsel the
relish decreases and finally ends and then we have a dislike for
that food. But the imperishable relish never lessens but always
remains the same. Enjoyment of the perishable relish results in
inertness, shortage, grief, diseases, fear, commotion and other evils.
214 SREMADBHAGAVADGlTA [Chapter 2
A voluptuous person can’t escape these evils because pleasures

certainly lead to these evils. Therefore the Lord has mentioned the
—
perception of misery and evil in them duhkhadosanudarsanam
(Gita 13/8). The man freed from evils such as desire etc., pursues
his salvation (Gita 16/21-22).
—
Link: What is the harm if this relish does not cease, is
explained in the next verse.
fcmfc dct: I
'
ff ^ nfuT
yatato hyapi kaunteya purusasya vipascitah
11 II
indriyani pramathlni haranti prasabham manah

The turbulent senses, O son of KuntI, forcibly sway the mind
of even a wise man, who practises self-control. 60
Comment: —
'Yatato hyapi kaunteya purusasya vipascitah indriyani
—
pramathlni haranti prasabham manah '* The term, 'wise man’ has
been used, for the man who practises self-control, who performs
his duty without attachment and desire for its fruit, one who
discriminates between the real and the unreal and who thinks of
the welfare of all creatures. The turbulent senses of even such
a wise man carry away his mind towards pleasures. The reason
is, that so long as mind is not permanently established in God,
the past influences of enjoyment of pleasures, attract the senses
and mind towards pleasures, forcibly. Even, some sages could
* Here Lord Krsna has called the senses turbulent and in the thirty-fourth
verse of the sixth chapter Aijuna has called the mind turbulent. It means that both
the senses and the mind are turbulent. Similarly here it is explained that senses
carry away the mind , while in the sixty-seventh verse of this chapter it is explained
that the mind carries away discrimination. It means that both senses and mind are
impetuous. So a striver should control both of them .
not control this temptation. Therefore, a striver should never

trust his senses and should be always on his guard.* Moreover,
he should never feel proud of sense-control.
Link:— In the next verse, Lord Krsna explains, how to control

the turbulent senses, which forcibly carry away the mind of even
a wise man, in whom the taste for sense-objects still persists.
dlPt -HcJfut WZT 3 TllfhT I

rR^TTT TT ylrtlsJai II II
tani sarvani samyamya
^ ^
yukta aslta matparah
vase hi yasyendriyani tasya prajna pratisthita
Having controlled all the senses, a striver should engage in
meditation, devoting himself heart and soul to Me. His wisdom
(mind ) is stable, (constant) whose senses are under control. 61
Comment:—
—
'Tani sarvani samyamya yukta aslta matparah' By controlling
the senses, a striver should devote himself, heart and soul to
Me. Moreover, he should not feel proud of his sense-control,
because pride goes before a fall. He should , rather, feel that it
was only God's grace, which enabled him to control his senses.
Generally, in a striver following the Discipline of Action, there is
predominance of action. Therefore, he develops egoism. Due to
this egoistic feeling, he pays little attention to the divine grace,
though the endowment of human body, inclination, practice and
success of this discipline, are all the result of divine grace. By
His special divine grace, the Lord is exhorting the striver to be
devoted to Him. Thus, he should devote himself heart and soul
to Him, thinking that he is God's and God is his, while he is
* A man should not live in loneliness with a woman even though she is his
mother, sister or daughter because the impetuous senses enslave even a wise man
(Manu. 2/215 ).
neither of the world nor is the world his. He should infuse a

sense of T in only God, not in the world, at all.
This section deals with the Discipline of Disinterested
Action. So, Lord Krsna should have told Aijuna some method
of that discipline. But Lord Krsna time and again has laid great
emphasis on devotion to Him, and has glorified it very much.
—
So He declares "Among all Yogis, he who worships Me with
faith, his innermost self merged in Me, is considered by Me, to
—
be the best Yogi most devout (Gita 6/47)."
—
'Vase hi yasyendriyani tasya prajna pratisthita ' In the
fifty-ninth verse, Lord Krsna said , that even with the cessation
of sense-objects, a striver does not become a man of steadfast
wisdom. But, here he says that the wisdom of the striver who
has controlled his senses, is stable. Why? The clarification is
that, in 2/59 even at the cessation of the sense-objects the taste
(relish) for sense enjoyments persists. But here in this verse,
the senses of the striver are controlled and his taste has also
disappeared. Thus the striver becomes stable in wisdom, (mind)
at the cessation of taste.
—
Appendix The Lord exhorts the striver following Karmayoga
to devote himself heart and soul to Him by using the term
—
‘matparah’ this is a special feature of devotion because without
being devoted to Him, total control over senses is difficult.
In Karmayoga there is renunciation and renunciation leads
to peace and happiness. This happiness follows cessation of
miseries. This is with a result of attaining something. A BhaktiyogI
attains eternal bliss. Therefore without the bliss attained by
devotion (love), senses are not totally controlled. Secondly in
Karmayoga only by intense dispassion (detachment), senses
are controlled but in devotion ( being devoted to God) even
by a little dispassion, senses are easily controlled . Therefore
the Lord has used the term ‘matparah’.
Verse 62 -63] SADHAKA-SANJlVANI 217
—
Link: When a striver devotes himself heart and soul to God,
his senses are controlled and his relish ( taste ) for sense enjoyments
disappears. But what about those who do not devote themselves
to God? The answer is provided in the next two verses.
TPT: II
^
4*4 : H
^ II
* ^ ^ ^fciIct^
' Sir PT: I
dhyayato visayanpumsah sangastesupajayate

sangatsaqjayate kamah kamatkrodho ' bhijayate
krodhadbhavati sammohah• sammohatsmrtivibhramah
• •
smrtibhramsad buddhinaso buddhinasatpranasyati
Contemplating constantly on the objects of senses, a man
develops attachment for them; from attachment springs desire
.
and from desire (unfulfilled) originates anger From anger arises
delusion; from delusion, confusion of memory; from which grows
loss of reason; and with loss of reason (discrimination), he goes to
. -
complete ruin 62 63
Comment: —
‘Dhyayato visayanpumsah sangastesupajayate’ When —
man does not devote himself to God viz., he does not meditate
a
on God, he broods on objects of senses, because in that

case there is nothing else to contemplate on, except the world.
Thus, by brooding over them, he develops attachment for
them. Due to this attachment he enjoys sense-objects. This
enjoyment may be mental or physical. The pleasure resulting
from enjoyment, enhances attachment. Due to this enhanced
attachment, he repeatedly dwells on sense-objects. It is a rule
that the enhanced attachment persists, whether he enjoys the
sense-objects or not.
—
'Sangatsanjayate kamah' By developing attachment for
sense enjoyments, one has a desire to acquire and enjoy those

sense-objects.
—
'Kamatkrodho'bhijayate' Gratification of desire misleads to
greed and one who creates an obstacle in the possibility of its
gratification, becomes a victim of anger. The desire for respect
and honour on the ground of caste, stage of life and virtues etc.,
also causes anger, if some obstacles are put in its gratification.
Desire is a rajasika trait; delusion a tamasika one, and anger
lies between the two. If you are angry with either, it means that
you have attachment for something or the other. If you are angry
with a man who defames you, it means that you are attached
to fame. If you are enraged with a person who censures you, it
proves your pride of innocence and so on.
—
'Krodhadbhavati sammohah' From anger, ensues delusion. In
fact, delusion ensues not only from anger, but also from desire,
greed and attachment.
(i) Delusion bom of desire, veils discrimination and so a
man goaded by desire performs undesirable actions.
(ii) Out of anger, a deluded person utters harsh and pinching
words, to even friends and adorable ones, and performs wrong
and cruel deeds.
(iii) Delusion bom of greed makes a man blind and he cannot
distinguish between the real and the unreal, the right and the
wrong and he cheats others by using fraudulent methods.
(iv) Delusion bom of attachment, creates partiality.
Now the question arises, why Lord Krsna has said that
delusion ensues from anger while it ensues from desire, greed
and attachment, as well. If we give a serious thought, we come
to know that goaded by desire, greed and attachment, a man
thinks of his own selfish motive and pleasure, while in anger
he thinks of doing evil to others. Thus, delusion bom of anger
is more disastrous , than that bom of the other three. Therefore
Lord Krsna has said that delusion ensues from anger.

—
'Sammohatsmrtivibhramah' From delusion arises confusion of
memory. It means that a man forgets his aim to attain salvation,
or to follow the spiritual path, in accordance with the ordinance
of the scriptures etc.
—
'Smrtibhraihsad buddhinasah ' From confusion of memory
arises loss of reason viz., a man cannot discriminate between
right and wrong.
—
'Buddhinasatpranasyati ' Loss of discrimination paves the
way to self -destruction.
Therefore, it is obligatory for all strivers to devote themselves
heart and soul to God, in order to escape self -destruction.
Brooding on the objects of senses, leads to attachment ;
attachment leads to desire; desire to anger; anger to delusion;
delusion to loss of memory; loss of memory to loss of reason
and finally, loss of reason leads to utter ruin. Though, it takes
time to describe this order yet the rise of these propensities
leading to the destruction of man is, as fast as death caused
by an electric shock.
—
Link: Lord Krsna, in the next verse, answers the fourth
—
question How does a man of steadfast wisdom walk ?
Trwr
^rfsnr^fcTii ^ ii
ragadvesaviyuktaistu visayanindriyaiscaran
atmavasyairvidheyatma prasadamadhigacchati
prasade sarvaduhkhanam hanirasyopajayate
prasannacetaso hyasu buddhih paryavatisthate
-
But a self controlled Yogi in practice or a striver, while
using objects with the senses, which are controlled and freed
.
from attraction and aversion he attains placidity of mind With
the attainment of such placidity, all his sorrows come to an
end; and the intellect of such a person of tranquil mind, soon
. -
becomes, firmly established in God 64 65
Comment: —
—
'Tu' In the previous verse, Lord Krsna said, that by
contemplating on the objects of senses a man goes to complete
ruin, while here He says that the striver, free from attachment
while using the sense-objects with the senses, becomes firmly
established in God . So the Lord has used the term 'tu' (but), to
differentiate between the two.
—
'Vidheyatma' To achieve his aim it is very necessary for a
striver, specially for a KarmayogI, to control his mind, otherwise
he may have attachment for pleasure and thus may go to ruin.
—
'Atmavasyaih ragadvesaviyuktaih indriyaih' As the term
'vidheyatma' has been used for controlling the mind , so the
word 'atmavasyaih' is used, for sense-control. In worldly dealings,
senses should be kept under control, and for sense-control
they should be free from attachment and aversion. Therefore,
Lord Krsna, in the thirty-fourth verse of the third chapter, has
warned strivers and said, "attachment and aversion are rooted,
in all sense-objects. A striver should not come under their sway,
because they are verily his enemies." Similarly He has said in
the third verse of the fifth chapter, "The striver who is free from
the pairs of opposites, such as attachment and aversion etc., is
easily set free from bondage."
—
'Visayan caran' A striver, who has controlled his mind
and whose senses are controlled and free from attachment and
aversion, uses the sense-objects, but does not enjoy them viz.,
he does not derive pleasure from them. And it is enjoyment,
rather than use, which leads him to min.
'Prasadamadhigacchati'
objects being
— A striver who utilizes the sense-
free from attachment and aversion attains placidity
(purity) of mind. This placidity (serenity) of mind, is called
mental austerity (Gita 17/16) which is superior to the austerity
of body and austerity of speech. So a striver should neither
enjoy the sense-objects with attachment, nor should renounce
them with aversion, because both attachment and aversion lead
him to affinity for the world. Such a striver attains placidity of
mind and if that placidity of mind, is not enjoyed, that leads to
God-realization.
—
'Prasade sarvaduhkhanam hanirasyopajayate' With the
attainment of such placidity of mind, all his sorrows come to
an end, because it is attachment only, which causes sorrows.
These sorrows give birth to desire which again causes sorrow.
When attachment goes away, the mind becomes serene and that
serenity destroys all sorrows. Actually all the sorrows are bom
—
because of affinity for matter and its evolutes the world and
the body. A striver has affinity for the world, with the desire to
enjoy pleasures. This desire is bom of despair or the feeling of
something lacking in himself. When there is placidity of mind ,
despair disappears. When despair is lost, there is no desire for
pleasures, and when there is no desire for pleasures, affinity for
the world automatically breaks off, and then sorrows disappear. It
means that placidity of the mind, results in breaking off affinity
for the world and establishment of the self in God.
Here 'Sarvaduhkhanam
•
hanih' does not mean that a striver
«
will not come across unfavourable and sorrowful circumstances;

but it means that those circumstances cannot create commotion
and agitation in his mind .
—
'Prasannacetaso hyasu buddhih paryavatisthate' The intellect
of such a person of tranquil mind, soon becomes firmly established
in God viz., the striver himself becomes established in God and
his intellect has no doubts, in the least.
Something Remarkable
Enhancement of either placidity or uneasiness for God ,
enables a striver to realize God. The Gopls were locked up by
their husbands, brothers and parents and prevented from meeting
Lord Krsna. The uneasiness to meet the Lord, destroyed their
sins and the placidity of mind by meditation on God, destroyed
their virtues. Thus, being free from sins and virtues, and leaving
their bodies, they were the first to meet God . But in the worldly
affairs, placidity and uneasiness of mind, lead a man to bondage
and strengthen the bondage, because his aim is to enjoy the
worldly pleasures. The living examples are common worldly
people who are entangled in the worldly snare, because of
placidity and uneasiness, in mundane affairs .
The inner self, is overwhelmed in placidity and uneasiness. Just
as the colour which is added to liquid wax becomes a permanent
part of it, in the same way, whatever thoughts are put into the
overwhelmed inner self these become a permanent part of it and
lead the striver to salvation or to damnation. Therefore a striver
should neither be pleased nor displeased , while gaining or losing
the most charming objects of the world.
—
Appendix There are two divisions—one of ‘Bhoga’
(pleasures) and one of ‘Yoga’ . If a ‘BhogI’ (voluptuary) having
attachment and aversion dwells upon the objects of senses, he
goes to min (fall) (Gita 2/62-63) . But if a ‘Yogi’ freed from
attachment and aversion utilizes sense-objects , he does not go
to min, rather he attains God .
A person freed from likes and dislikes does not enjoy and
relish pleasures because it is not his aim . He utilizes the sense-
objects without coming under the sway of attachment, having the
sense of detachment (Gita 3/ 34). Therefore he attains placidity
(purity) of mind. The use of sense-objects with the sense of
renunciation, is indeed not ‘Bhoga’ . From the view-point of
people it appears that he is using sense-objects; therefore here

the expression ‘visayan caran’ has been used.
By being free from attachment and aversion, placidity of
mind is attained. There should be cheerfulness every time, there
should not be any distress, there should not be monotony this
is ‘Prasada’ (placidity of mind). If a striver is not satiated with
—
this placidity and he does not enjoy it, it will very quickly lead
him to God-realization.
—
Link: Lord Krsna clarifies the point of view expressed in
the previous two verses by negative inference.
HIRtf \
<JKT: ^ II
nasti buddhirayuktasya na cayuktasya bhavana
na cabhavayatah santirasantasya kutah sukham
He, who has not controlled his mind and senses, can have
no determinate intellect; nor can such an undisciplined man
have a sense of duty. A man without having a sense of duty,
can have no peace; and how can there be happiness, for
'
one lacking peace? 66

Comment: —
[In the Discipline of Disinterested Action, control over the
mind and senses is important, because without control, desire
persists and with the persistence of desire, the mind does not
get fixed. Therefore, it is obligatory for a striver following
the Discipline of Action to control his mind and senses. What
happens to the man who has not controlled his mind and senses,
is explained in this verse.]
1
—
'Nasti buddhirayuktasya He who has not controlled his
mind and senses cannot have determinate intellect* that he has
* Without change of the sense of I (egotism), senses are not controlled
224 $RlM ADBHAGAVADGlTA [Chapter 2
only to realize God, because he indulges in worldly pleasures

and seeks prosperity. He develops desire for riches, honour and
bodily comforts etc. These numerous desires, keep his intellect
obsessed and do not allow him to have a stable intellect.
—
‘Na cayuktasya bhavana’ He whose intellect is not
determinate, cannot have the feeling, that he has to discharge
his duty by renouncing attachment and desire etc., because he
has not fixed the aim of his life.
—
'Na cabhavayatah santih' The man, who does not discharge
his duty efficiently and sincerely, can have no peace, whosoever
he may be.
—
'Asantasya kutah sukham’ How can he who lacks peace
be happy? He cannot be happy, because his heart is filled with
agitation and commotion. Despite acquiring all agreeable sense-
objects, his mental perturbation cannot be wiped out. In other
words he cannot be happy.
—
Link: In the next verse , Lord Krsna explains why the intellect
of a person who had not controlled his mind and senses, cannot
be determinate .
indriyanam hi caratam yanmano'nu vidhiyate

tadasya harati prajnarh vayurnavamivambhasi
Just as the wind sails a ship on water, the mind that yields
to one of the wandering senses, takes away the discrimination of
man. 67
and without sense-control there cannot be determinate intellect. But if a striver
changes his egotism and accepts that he is a striver whose aim is nothing but
God-realization, his mind and senses are instinctively controlled.
Comment: —
[God has bestowed upon man a human body to attain Him.
So a man should firmly resolve to attain God-realization. This
resolve, removes his attachment for pleasures and makes his
intellect determinate. But what happens if the intellect does not
become determinate, has been described here.]
—
'Indriyanam hi caratam yanmano' nu vidhlyate' Senses are
involuntarily drawn to the sense-objects. Mind that follows anyone
of the senses, is naturally led astray by it. For example, while
relishing a tasteful dish, the sense of taste gets attached to it,
and then it attracts the mind, and thus the misdirected mind gets
entangled in this taste.
—
'Tadasya harati prajnam' When the mind gets entangled in
pleasures, man immediately loses his determinate intellect that
he has to realize God only.
—
'Vayumavamivambhasi' A ship without a rudder is at
the mercy of a strong wind. As a rudderless ship does not
reach its destination, a misdirected mind takes away man’s
discrimination.
A strong wind either pushes away the ship in the wrong
direction or sinks it. But a skilful sailor, manages the ship in
such a way, that the wind instead of pushing it away from
its course, helps it in sailing and reaching its destination.
Similarly, the misdirected mind misguides discrimination, in
—
two ways It leads it astray from the path of God- realization
and engages it in sense-pleasures or it ruins him by entangling
it, in prohibited pleasures. But a controlled mind and senses
do not take the intellect away ward, they rather help one in
realizing God (2/64-65).
—
Appendix Here a doubt may arise, why have the meanings
of the terms ‘yat’ and ‘tat’ been taken ‘mind’ rather than
‘senses’ viz., why has it been said that the mind rather than
senses takes away reason? The clarification is that in the

sixtieth verse of this chapter it has been said that senses
sway the mind and in the forty-second verse of the third
chapter it is mentioned that mind is superior to the senses
and intellect is greater (subtle, higher and more powerful)
than the mind. It proves that senses sway the mind and
the mind sways the intellect. Secondly in swaying the
intellect; the mind is important, senses are not important.
The reason is that unless the mind accompanies senses,
—
senses don’t know sense-objects ‘adhisthaya manascayam
visayanupasevate’ (Gita 15/9). In Srimadbhagavata DattatreyajI
Maharaja declares —
tadaivamatmanyavaruddhacitto na veda kihcid bahirantaram va
yathesukaro nrpatim vrajantamisau gatatma na dadarsa parsve
“He, whose mind is tied up in the soul, has no knowledge
of anything outward or inward. I saw that an arrow-maker was
so much engrossed in arrow-making that he did not notice the
king’s cavalcade in procession passing by him. 5 y
The arrow-maker had the sense of hearing and its sense-

object was sound also, but he could not hear because his mind
was not diverted towards the procession. When without the mind,
the senses can’t even know their sense-objects, then how can
they sway the intellect? They can’t.
—
Link: In the next verse', Lord Krstia
•••
describes the condition
of the striver, who has controlled his senses.
cRsnUFT Pi
^ mPi
tasmadyasya mahabaho nigrhitani sarvasah

I
U ?TT yldf &cil II 6 II
^
indriyanindriyarthebhyastasya prajna pratisthita
-
Therefore, O mighty armed, his intellect is stable, whose senses
.
are completely -
controlled against sense objects 68
Comment: —
'Tasmadyasya mahabaho nigrhitani sarvasah indriyanindriyarthe -
—
bhyastasya prajna pratisthita ' Lord Krsna concludes the topic of
the mind and the senses, by using the word 'tasmad' (therefore)
and says, that the intellect of a person whose mind and senses
are completely free from the worldly attractions, is stable.
By giving the term 'sarvasah' (completely), He means to
explain that his senses are not inclined towards pleasures,
whether he lives in the world or in seclusion and even if his
mind and senses are directed to the sense-objects, they do not
lead his intellect, astray.
'Nigrhitani' (restrained) means that the senses have no
attachment for the sense-objects. As a snake, without teeth has
no poison, senses without attachment and aversion, have no
poison to degrade a man from a spiritual path ; these become
sublimated and lead a striver, to divinity.
This verse means, that if a striver has determination that his
aim is to realize God, rather than to enjoy worldly pleasures and
prosperity, his intellect will become stable.
—
Link: What is the difference between a striver whose senses
are completely restrained from their objects, and an ordinary
man ? Here is the answer.
-
'M wi 'Utiifrl \dlPl TIT Pl?ll 4 : 11 II
ya nisa sarvabhutanam tasyam jagarti sariiyaml ^ ^
yasyam jagrati bhutani sa nisa pasyato muneh
That, which is night to all beings, in that state (of Divine
Knowledge and Supreme Bliss) an emancipated person keeps

awake. And that (the everchanging worldly happiness), in which
all beings keep awake, is night, to the enlightened seer. 69
Comment: —
—
'Ya nisa sarvabhutanam' Those worldly people whose senses
and mind are uncontrolled and who are immersed in pleasure
are, asleep in the dark, because they never think that the aim
of human life, is emancipation or salvation. Further, they never
think 'What is God?' 'What is Self-realization?' 'Why are we
suffering?' 'Why are there all these burning sensations?' Where
will our misdeeds take us?' Turning away from these thoughts,
' is complete darkness, for the worldly people.
Here the term, ’bhutanam’, has been used to explain the fact
that human beings who hanker after pleasures and prosperity,
and are immersed in them, are like other beings, such as
birds and beasts etc., because both have no inclination for
God-realization . If there is any difference between the two, it
is that discrimination , human beings is much more developed
than beasts' and birds, and therefore, by using discrimination,
they can serve others and attain salvation or God-realization,
while birds and beasts cannot. On the other hand, if they
misuse this discrimination in hankering after pleasures and
prosperity, they can be more harmful to the society, than
even wild beasts. Animals and birds eat food, only to sustain
their life, they never hoard. But human beings are given to
hoarding, whatever they get. Therefore, they create obstacles
to the utilization of those things by others.
—
'Tasyam jagarti saifayami' When the worldly people remain
asleep in the dark , having no inclination for God-realization, the
seer who has controlled his senses and mind and who has no
attachment for pleasures and prosperity and whose aim of life
is only God-realization, remains wakeful because his intuition,
his concepts and precepts, are all filled with Divinity.
—
'Yasyam jagrati bhutani' The worldly people who want
to accumulate wealth, by means fair or foul, and who hanker
after transient sensual pleasures, honour and praise etc., are
wakeful of mundane affairs.
—
'Sa nisa pasyato muneh* The worldly people, feel very
happy and deem themselves very wise, in enjoying and
hoarding worldly pleasures. These, a seer, in the state of
Divine Knowledge and Supreme Bliss, perceives as dark.
As children, while playing marbles attach great importance
to small balls, of glass or clay, so people attach importance
to worldly prosperity and pleasure and for gaining these they
employ all sorts of means, fair or foul. But a self -controlled
seer, knows that all mundane pleasures, prosperity and praise
etc., are transient, illusory and changing, while God and his
own self, are eternal, real and permanent. He also knows, how
the best use of mundane objects can be made, and how far
they can be utilized, for the welfare of others. He uses them
in die service of others.
In spite of the manifest appearance of the world to the
mind and senses, he has a firm conviction that the world is a
mere illusion, and has no real existence at all. So wakefulness
of the worldly people, is just like a dark night for him.
—
Appendix The worldly people remain busy in hoarding
wealth and enjoying pleasures and value them. They are very
clever and expert in worldly affairs. They learn different types
of arts and crafts, make several inventions, regard the worldly
achievements as their progress, glorify worldly things, perform
austere penance in order to enjoy pleasures by living forever,
worship gods, and recite (sacred text) incantation etc. But an
enlightened liberated exalted soul and strivers perceive all
this as dark, they don’t attach the least importance to such a
230 $ RlMADBHAGAVADGlTA [Chapter 2
progress, because from their view-point the entire world upto

—
the abode of Brahma has no existence at all ‘nasato vidyate
bhavah’ (Gita 2/16), ‘abrahma bhuvanallokah punaravartmo’iiuna’
(Gita 8/16).
The worldly people remain engrossed in worldly affairs and
—
think that there is nothing besides these pleasures nanyadastlti
vadinah’ (Gita 2/42), ‘kamopabhogaparama etavaditi niscitah’
(Gita 16/11). Spirituality is beyond the access of their intellect.
But a striver following the spiritual path besides knowing
spirituality also knows the world. Therefore the term ‘pasyatah’
has been used for them. The worldly people perceive only the
night (they remain asleep in the dark), they don’t perceive
the day (Divinity), but a ‘Yogi’ perceives the day as well as
—
the night (the worldly pleasures and prosperity as dark) this
is the difference between the two. For example a child has
perceived only childhood, not youth, but an old man besides
perceiving the old age has also perceived childhood and
youth. A hoarder of wealth doesn’t know renunciation while
a renunciate who has renounced the mundane wealth knows
the value of collection of wealth and also its renunciation. This
is a rule that a man engrossed in worldly affairs cannot know
the reality about the world. By keeping himself aloof from
the world, he can know the reality about the world because
in fact he is separate from the world. Similarly a person can
realize God by identifying himself with God because he ( the
self ) has his identity with God.
He who is established in ‘Is’ knows both ‘Is’ and ‘not’; but
he who is established in ‘not’ does not know (perceive) even
‘not’ in its reality as ever non-existent, then how will he know
‘Is’ (the real)? He can’t know. He has no capacity to know
them. He who knows ‘Is’ does not bear ill will with the
person who assumes the existence of ‘not’, but the person who
Verse 70] -
assumes the existence of ‘not’ bears ill will with the person
who knows ‘Is’.
—
Link: The world is just like a dark night to the seer. Then
how does he live in the world? The answer to these queries is
provided in the verse that follows.
apuryamanamacalapratistham
*T chi
^ chinl II V9o ||
samudramapah pravisanti yadvat

tadvatkama yam pravisanti sarve
sa santimapnoti na kamakami
Just as waters of different rivers enter the ocean, which
though full, remains undisturbed; likewise the man in whom
all enjoyments are merged and attains tranquillity, but not he,
who hankers after such enjoyments 70 .
Comment:—
'Apuryamanamacalapratistham samudramapah pravisanti
—
yadvat' In the rainy season rivers expand and are flooded by
heavy rain storms. All the rivers continue to pour themselves
into an ocean, but its magnitude remains the same. In summer,
when heat evaporates the water of rivers and these become
narrow with shallow water, even then the expanse of an ocean
remains the same. It is ever full and never seeks water from
streams and rivers. It means, that it ever remains satiated, and
always within limits.
'Tadvatkama* yam pravisanti sarve sa santimapnoti' A —
* Here the term 'Kama' has not been used for desires but for the objects of
pleasures which are desired.
self-controlled seer, is like an ocean. He also comes across

worldly enjoyments, but these all merge in him without causing
any perturbation or agitation in his body and mind. Thus,
he attains supreme peace. This peace is not due to mundane
objects, but it emanated from God-realization (Gita 2/46).
In this illustration , the realized soul is compared to an
ocean and the water of the river, is compared to mundane
objects. Both the water of the ocean and that of the river, are
of the same category. But the realized soul is quite different
in nature. There is a world of difference between the two. The
perfect soul is sentient eternal, real, limitless and endless, while
the enjoyments are insentient, perishable, unreal, limited and
have an end. Secondly, the waters of rivers enter the ocean
and merge in it, but the mundane objects flowing towards the
enlightened soul, do not reach the self, these merely reach his
body and inner sense. Thus the illustration of a river and the
ocean, though is not fully applicable here. It only describes the
state of one's body and inner sense. This does not explain the
state of his real self.
—
'Na kamakami' Worldly enjoyments and pleasures cannot
satisfy a man, who hankers after them. He can never be satisfied .
He can never be free from desires, anxieties and burning sensation.
So how can he attain peace? The reason is, that the insentient
cannot satisfy the sentient; the sentient can be satisfied only
by sentient.
—
Appendix It is because of one’s desire that this world
appears to be insentient (Matter) but actually it is none other
—
than the Supreme Soul (Divinity) (God) ‘Vasudevah sarvam’
(Gita 7/19), ‘sadasaccahamaijuna’ (Gita 9/19). When a person
is freed from desires, all objects get pleased with him. How to
know it? We know it because necessities automatically come
to such a person without any effort. The things are eager to
Verse 71] -
approach him for being fruitful through utilization by him.

But availability or non-availability of objects does not arouse
any morbid feelings in him, because he has no desire. From
his view-point objects have no value (importance). On the
other hand a person having desires, always remains perturbed
(disquiet) whether he receives things or not.
Link:
—
Now, Lord Krsna concludes the answer to the last
question, "How does the man of steadfast wisdom, walk viz.,
what is his mode of conduct?"
M4) Pkggu: I I I I
vihaya kamanyah sarvanpumamscarati nihsprhah
nirmamo nirahahkarah sa santimadhigacchati
He, who gives up all desires, and moves about without the
sense of mine and egoism and shuns the thirst for necessities of
life, attains tranquillity. 71
Comment: —
’Vihaya kamanyah sarvanpumamscarati nihsprhah' An —
earnest wish for something is, 'kamana' (desire) while an
earnest wish for acquiring or preserving necessities of life
is, ’sprha' (thirst). A man of steadfast wisdom lives devoid
of longings and desires and has no thirst, for acquiring or
preserving even the necessities of life, as he has attained the
supreme bliss, for which the human body was bestowed upon
him. So, he becomes free from all cares and does not mind
even if his body lives or dies.
In this verse, as well as in the fifty-fifth verse of this
chapter emphasis has been laid on renunciation of desires,
because in the Discipline of Disinterested Action, without
abandoning these no striver can possess steadfast wisdom. A
striver has affinity for the world, only because of desires. If

desires are given up, no affinity for the world remains.
—
'Nirmamah' A man of stable wisdom, has not the least-
sense of mine, with men, things and even his body and senses,
because he has received them from the world. Therefore, they
belong to the world, not to him. It is a blunder to have a sense of
possession over things acquired. On rectification of this blunder
the sense of possession over persons, objects, body and sense-
organs is totally wiped out.
— —
'Nirahankarah' T am this body' to have this notion is
egoism. The realized soul is, free from the egoism. The body,
sense-organs, mind and intellect are visible in some light. This
ego is, also perceived in this light. From the view-point of
this light, all these are objects of perception. An onlooker
—
(seer) is, quite different from the seen this is the rule. With
this realization, a man of steady wisdom, becomes quite free
from egoism.
—
'Sa santimadhigacchati ' A man of steadfast wisdom attains
peace. It does not mean that he attains peace after being free
from desire, thirst for enjoyment, attachment and egoism. The
fact is that peace is inherent and spontaneous. But a man by
having desires to enjoy worldly pleasures cannot realize that
peace. But, as soon as he becomes free from desire, thirst
for necessities, a sense of mine and egoism, he can realize
that peace.
—
In the verse, out of the four (desires, thirst for necessities,
the sense of mine and egoism), egoism is more important than the
other three, because a striver after becoming free from egoism,
becomes free from the other three also. If there is no egoism,
how will the sense of mine persist, who will desire and for
whom will he desire?
Now the question arises, when the renunciation of desire
etc., is also included in the renunciation of egoism, why has

Lord Krsna described the renunciation of desire separately?
The answer is, that out of these four, desire is gross while
thirst for necessities is subtle; the sense of mine, subtler; and
egoism the subtlest. So, by abandoning desire, it becomes easy
to abandon the other three.
Nothing can be gained merely by desire, what is destined,
we will get. Having such a faith, we should discard desires,
'sprha' is a subtle form of desire. In the absence of desire
even it persists. It (sprha) is the desire to have bare necessities
of life. In its fulfilment also we are not free. Whatever is
to happen, will happen. Then why should we have 'sprha'?
When we cease to be dependent on food, water and clothing,
'sprha ' is destroyed. After renouncing desires and 'sprha' the
sense of mind in the body remains. It is not a rule that
this possessive spirit, preserves articles and these are ruined
without this spirit. Therefore, the possessive spirit serves no
—
purpose.With renunciation of all the three desire, 'sprha' (subtle
desire) and possessive spirit, renunciation of ego, becomes very
easy, otherwise it is very difficult.
How to get rid of Egoism & a Sense of Mine
From the standpoint of the Discipline of Disinterested
—
Action: (KarmayOga) 'Nothing is mine; because I have no
independent claim on things, persons, circumstances, incidents
and situations etc. When nothing is mine, it means that I need
nothing as I need food , water and clothes for the body, only
if it is mine; but if it is not mine, I need nothing for it.
When there is clear understanding that nothing is mine and I
need nothing, there is no question of egoism (feeling of T),
because egoism persists by accepting affinity for the body,
things and circumstances etc. The fact is that the so-called
body of mine has an affinity for the world, so it should be
used to render service to the world, because I for myself need

nothing. By having this sort of feeling, egoism perishes and
a striver becomes free from egoism and a sense of mine.
—
From the standpoint of Discipline of Knowledge: every
man has the knowledge that 'I am'. In '1 am', I, is a fragment
of nature and 'am' denotes 'reality' (Eternal Existence). This 'am'
—
is used with T In the absence of 'I', 'am' will not stand , only
'Is' will remain.'
—
'1 am', 'you are', 'this is’ and 'that is' all these four,
are in respect of individuals, space and time. This is limited
conception. If this limited conception is not maintained , then
universal 'Is' remains. When a striver is established in this
universal 'Is', he becomes completely free from the sense of
T and 'mine'.
From the standpoint of Discipline of Devotion (Bhaktiyoga)
What is called T or 'mine' actually belongs to God, because
—
had the persons, things, body been mine, I might have protected
them from decay and possessed them forever. But it is not
-
so. It means that the so called body of mine, senses, mind,
intellect etc., are His and I am also His. By having this sort
of feeling, a striver becomes free from the sense of mine and
from egoism.
—
Appendix The Lord by the expression ‘so’ mrtatvaya kalpate’
(Gita 2/15) explained attainment of perfection by Jnanayoga.
Now by the expression ‘sa santimadhigacchati’ he mentions the
perfection by Karmayoga. It means that by being established
in Pure-consciousness (Self ) immortality is attained and by
renouncing Matter (ego), tranquillity (peace) is attained.
‘Egoism’ really does not exist, it is merely assumed in
the self. If it had really existed, we could not have been free
from egoism and the Lord would have also not told us to
be free from egoism. But the Lord mentions ‘nirahankarah’,
Verse 71] -
so it means that we can be free from egoism. This is also

our experience that the self is free from egoism. In sound
—
sleep egoism disappears while the self exists this is clearly
perceived when we arise from sleep. In sound sleep egoism
merges in ‘avidya’ (ignorance), but the self remains. Therefore
after arising from sleep (remembering that) we say “I slept so
comfortably that I knew nothing.” This memory proves that
he (the self ), who slept comfortably and who knew nothing,
was there. Otherwise who experienced comfort and who knew
nothing ? In ‘I knew nothing’ there is no egoism and he who
had this knowledge is the self, free from egoism.
A woman’s nose-ring fell into a well. A man got down
into the well in order to search the nose-ring out. He searched
it out and was very pleased. But at that time he could not
utter any word because voice (an evolute of fire) and water
are opposites. Therefore after coming out of water he could
speak that he had found out the nose-ring. Similarly in
sound sleep at the merger of egoism in ignorance, a man
feels that he enjoyed a carefree sleep but he can’t express it
at that time because there is no means to utter words. After
arising from the sound sleep he has the memory of that joy
—
(comfort). Memory is bom of experience ‘anubhavajanyaiii
jnanam smrtih’.
Thus in sound sleep everyone feels that egoism does not
persist but no one feels that the self does not exist. Egoism
can’t persist without us but we (self ) can live without egoism
and do live. Our self is consciousness solidified. This eternal
entity is not dependent on anyone but everyone is dependent
upon it. If we had not been different from egoism, we would
have been only in the form of egoism, then in sound sleep
at the merger of egoism we would have also no existence.
But we exist, it proves that we have our existence without
egoism. In wakefulness and dream, egoism appears and in
238 SRJMADBHAGAVADGITA [Chapter 2
sound sleep egoism merges but we (the self ) ever exist. What
neither appears nor merges is our identity.
Having given up all the desires, for the maintenance of
the body some requirement of things, persons is felt that is
called ‘sprha’ (necessity). Not to talk of the necessities for the
maintenance of the body, the man of steadfast wisdom does
not even need the body because the necessity of the body
makes a man dependent. Necessity is bom only when a man
accepts a thing as his own which is not his. A KarmayogI
does not accept anything as his own and for him, but he
regards it as the world’s and for the world only. So he has
no necessity.
—
‘Kamana’ (desire) and ‘sprha’ (necessity) renunciation of
both means that there should not be any desire for things and
there should not be any necessity for the maintenance of the
body. The reason is that the desire for the maintenance of the
body is also enjoyment of pleasure. Not only this but even
the win for peace, salvation and self-realization is ‘Kamana’
(desire). Therefore real disinterestedness consists in not having
desire even for salvation.
In this verse there is prohibition (negation) of ‘Apara
prakrti’ (lower or insentient nature). The ‘JTva’ (the embodied
soul) because of egoism has sustained ‘Apara prakrti’
—
(universe) ‘yayedam dharyate jagat’ (Gita 7/5). Therefore by
being free from egoism, the lower nature is negated (affinity
is renounced) and the self (soul) becomes free from the
bondage of birth and death. If everything is renounced, even
then egoism remains (persists) but if egoism is renounced,
everything is renounced.
—
Link: In the next verse, there is description of a person
and his condition, as a result of being free from desire, thirst
Verse 72] -
SADHAKA SANJIVAN! 239
for necessities of life, the sense of mine and egoism, and closes
the subject
TT T sHfjpT Rilm: 'mST

^ ra*ppRT I
IIV9 II
esa brahmi sthitih partha nainam prapya vimuhyati
^
sthitvasyamantakale' pi brahmanirvanamrcchati
O Partha, such is the state of a God-realized soul. Having
attained this state, he overcomes delusion. Being established in
this state, even at the hour of death, he attains brahmic bliss
(identification with the absolute state). 72
Comment:—
—
'Esa brahmi sthitih partha' This is the Brahmi state viz.,
the state of a God-realized soul. On being free from egoism ,
individuality is completely wiped out and then a striver is
automatically established in God. Individuality persisted only
due to affinity with the world. With renunciation of affinity
individuality is completely gone. The term 'Esa' refers to 'very
near'. It denotes the expressions 'vihaya kaman' (giving up desires),
'nihsprhah ' (free from thirst for necessities), 'nirmamah' (free from
the sense of mine) and 'nirahankarah' (free from egoism), used
in the preceding verse.
—
Having heard the Lord 's declaration "When your intellect
transcends the mire of delusion and confusion, by hearing
conflicting doctrines, you will realize union with God",
Aijuna was inquisitive to know about that state of union
with God. So Aijuna, raised four questions, in order to know
the marks of a man of steadfast wisdom. Having answered
those four questions, the Lord declares here that this is a
state of Godhood (union with God). In this state of eternal
union with God, no individuality remains, only the Divinity
pervades. In order to point out this important fact the Lord
addresses Aijuna as 'Partha' here.
» .
—
'Nainam prapya vimuhyati' So long as, a man has
egoism (the feeling of T) in the body, he is deluded. Lack
of discrimination between the real and the unreal, is delusion.
The man's self being real, if he identifies himself with the
unreal; this identification is delusion. When a striver knows
the unreal as unreal, his affinity to it ceases* and he realizes
that he is already established in the real. With this realization
he is never deluded (Gita 4/35).
'Sthitvasyamantakale' pi brahmanirvanamrcchati' The human
body has been bestowed upon man, only for God-realization. So
—
the Lord gives an opportunity, even to vilest sinner, to attain
Him by establishing himself in Him, even at the time of death
viz., by breaking off his affinity with matter. Lord Krsna has
also anounced it, in the thirtieth verse of the seventh chapter,
"One who knows My integral being, comprising Adhibhuta
(the field of matter), Adhidaiva (Brahma) and Adhiyajiia (the
unmanifest Divinity) even at the time of death, attains Me."
Similarly, He has also announced in the fifth verse of the
eighth chapter, "He who departs from this body, thinking of
Me alone, even at the time of death, attains Me; there is no
doubt about it."
By the above expression, the Lord declares the glory of
this Brahnu state (Godhood). By being established in this
state, even at the time of death, one attains Brahma. As the
Lord declared about equanimity that even a little practice of
it protects one from great fear (of birth and death) (2/40), so
He declares here that if one gets established in this Brahml
state, even at the time of death by breaking off his affinity
with matter, he attains Brahma. Attachment to matter (non-
* By knowing the unreal as unreal , a man becomes free from it, because in
fact the unreal has no existence. The unreal seems to exist in the light of the real .
If a person does not become free from the unreal even after knowing it as unreal,
it proves that he has not actually known it.
self ), is the only obstacle to the attainment of this state. If a

person renounces the attachment, even at the time of death,
he realizes his real axiomatic state of Godhood.
Now, a question arises, how a man who could not attain
God throughout his life, attains Him at the time of death, when
his body and intellect both grow weak. The answer is that man's
union with Him is natural, only he has to realize this fact* and
this can be realized, either by God's or saints’ grace or by good
influences of past actions.
The word 'api' (even) means, that during life if he attains
a state of Godhood (Brahml state) he becomes a liberated soul.
But, even at the time of death if he becomes free from a sense
of mine and egoism, he attains Him immediately without any
sort of practice, meditation and trance etc.
By using the terms 'Brahmanirvanam' (Oneness with Brahma),
Lord Krsna means to say, that the striver of the Discipline
of Disinterested Action (Karmayoga), attains the same
Brahma as striver of the Discipline of Knowledge (Jnanayoga)
—
(Gita 5/24 26). The same fact has been pointed out, in the
fifth verse of the fifth chapter when he declares, "The supreme
state which is attained by a SankhyayogI (the follower of the
Discipline of Knowledge), is attained also by the KarmayogI (the
follower of the Discipline of Disinterested Action).
Man himself is sentient but he accepts his affinity for
the insentient. Therefore, instead of attaining salvation or
God-realization, he goes to ruin. By using his discrimination
he aims to attain God , while out of delusion he wants to have
affinity to the Matter.
Delusion is bom of egoism, and a sense of mine or
desire. To accept the body as T or 'Mine' is, delusion bom
of egoism, a sense of mine, while the wish to acquire or
preserve something, is the delusion bom of desire. Arjuna

like other worldly people, had delusion bom of egoism and
a sense of mine, as well as desire. In the sentence used in
—
the first chapter ' We who are righteous persons clearly see
the sin,' is an example of delusion, bom of egoism; 'These
kinsmen will be destroyed", is that of delusion bom of the
sense of mine and 'We should not fight otherwise, we shall
incur sin and go to hell', is that bom of desire.
— —
To remove this delusion, Lord Krsna has talked about two
kinds of discrimination discrimination between the real and the
unreal (2/11 30) and discrimination between discharging one's
—
duty and abandoning it (2/31 53).
While discriminating between the body and the soul, Lord
Krsna explained, that there was never a time when he or those
kings were non-existent nor they would cease to exist in future.
It is a fact that these bodies did not exist before, nor will they
exist in future and in the interim also, they are changing every
moment, as every bom one passes through babyhood, youth and
old age. He also explained, that as a man discarding worn-out
clothes, takes new ones, likewise, the embodied soul, casting
off worn-out bodies, enters into others, which are new. So he
should not grieve.
While explaining discrimination between discharging
one's duty and abandoning it, He said, "There is nothing more
welcome for a man of the warrior class, than a righteous war,
which is an open gateway to heaven; if you do not wage it,
you will incur sin. But if you fight treating pleasure and pain,
gain and loss, victory and defeat, alike, you will not incur sin.
Your right is to perform your duty, but never to its fruit. Let
not the fruit of action, be your object, nor let your attachment
be, to inaction. Therefore, perform your duty being fixed in
Yoga, because equanimity consists in remaining even-minded,
in success and failure. A man who, endowed with equanimity
performs his duty, becomes free from virtues and vices in his
lifetime. When your intellect transcends the mire of delusion,
and the confusion by hearing conflicting statements, it becomes
poised and firmly fixed, in meditation (on God), you will attain
union with God."
—
Appendix The striver devoid of the sense of mine and
egoism gets dissociated from the material world called as ‘Asat
division’ and realizes his natural owner abidance in Brahma
i.e., Sat division. This abidance is known as ‘Brahml sthiti’.
Having attained this state no owner of this body remains, in
other words there is none who assumes this body as T or
‘mine’ and individuality is wiped out. It means that our reality
is not dependent on egoism. Even rid of egoism ever Reality
stands which is called ‘Brahml sthiti’ or ‘abidance in Brahma’.
Once this ‘Brahml sthiti’ (eternal union) is realized, then a man
never gets deluded (Gita 4/35). If even at the time of death,
being free from the sense of mine and egoism, he realizes this
‘Brahml sthiti’ (state of Godhood), he attains brahmic bliss
(identification with the absolute state) immediately.
By being free from the sense of mine and egoism, Brahma
(the Absolute) or enlightenment is attained. Then a man becomes
free from the sense of mine, from desire and from doership.
The reason is that the embodied soul has sustained the universe
—
because of egoism ‘ahankaravimudhatma kartahamiti manyate’
(Gita 3/27), ‘Jivabhutam mahabaho yayedam dharyate jagat’
(Gita 7/5). If he renounces egoism, the universe will not
exist any more. Having attained the Absolute (if he has the
latencies or impressions of devotion), he will know God in
entirety naturally because the universal soul is the support
of Brahma.
—
Nothing is mine by accepting this truth, a man becomes
—
free from the sense of mine. I need nothing by accepting this
fact, a man becomes free from the interested motive. I have
244 SRIMADBHAGAVADGfrA [Chapter 2
to do nothing for myself

free from egoism.
— by accepting it, a man becomes
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WT fga )<i)s&JFr: il ? //
orit tatsaditi sfimadbhagavadgitasupanisatsu brahmavidyayam
yogasastre srikrsndrjunasamvade sahkhyayogo
nama dvitiyo'dhyayah
Thus with the words Om, Tat, Sat, the names of the Lord, in
the Upanisad of the Bhagavadgita, the knowledge of Brahma,
the Supreme, the scripture on yoga and the dialogue between
Sri Kr§na and Arjuna the second chapter, entitled 'Sankhyayoga',
ends.
In the Discipline of Knowledge discrimination occupies an
important place and Lord Krsna started His gospel with this
discipline. So this chapter is designated: Sarikhyayoga.
Words, letters and Uvaca (said) in the Second Chapter
(1) In this chapter in 'Atha dvitiyo'dhyayah ' there are three
words, in 'Sanjaya Uvaca', 'Sribhagavanuvaca' etc., there are
fourteen words, in verses there are nine hundred and fifty-seven
words and there are thirteen concluding words. Thus the total
number of the words, is nine hundred and eighty-seven.
(2) In this chapter in ' Atha dvitiyo'dhyayah’ there are seven
-
letters, in 'Sanjaya Uvaca', 'Sribhagavanuvaca' etc., there are forty
five letters, in verses, there are two thousand, four hundred and
three letters and there are forty-five concluding letters. Thus the
total number of the letters is two thousand and five hundred.
In this chapter, out of the seventy-two verses the fifth, seventh,
—
eighth, twentieth, twenty-second and seventieth in each there
SADHAKA-SANJlVANl 245
are forty-four letters; in the sixth verse there are forty-six letters,
in the twenty-ninth verse there are forty-five letters and in each
of the remaining verses there are thirty-two letters.
(3) In this chapter 'Uvaca ' (said) has been used seven times,
'Sanjaya Uvaca' twice, three times 'Sribhagavanuvaca ', 'Arjuna
Uvaca’ twice.
Metre Used in the Second Chapter —
Out of the seventy-two verses of this chapter, the fifth,
sixth, seventh, eighth, twentieth, twenty-second, twenty-ninth
—
and seventieth these eight verses are of 'Upajati' metre. In the
first quarter of the fifty-second and sixty-seven verses, ’na-gana’
-
being used there is 'na vipula ' metre; in the first quarter of the
twelfth, twenty-sixth and thirty-second verses and in the third
quarter of the sixty-first and sixty-third verses, 'ra-gana' being used
-
there is 'ra vipula' metre; in the first quarter of the thirty-sixth
-
and fifty-sixth verses 'bha-gana' being used there is 'bha vipula'
metre; in the first quarter of the seventy-first verse and in the
third quarter of the thirty-first verse 'ma-gana' being used there
-
is 'ma vipula' metre; in the first quarter of the forty-sixth verse
-
'sa-gana' being used there is, 'sa vipula' metre; in the first and
third quarters of the thirty-fifth verse 'na-gana' being used there
-
is, 'jatipak§a vipula' metre; in the forty-seventh verse in the first
-
quarter 'bha-gana' and in the third quarter 'na gana' being used
-
there is, 'saihklrna vipula', metre. The remaining forty-nine verses*
have of the right 'pathyavaktra' Anustup metre.
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II Shri Hari II
Third Chapter
INTRODUCTION
The teaching of Gita is based on man's experience. While
starting this gospel, (from 2/11), Lord Krsna first of all clarifies
that the body and the soul are totally different from each other.
The body is transitory, unreal, limited and perishable, while the
soul is eternal, real, omnipresent and imperishable. Therefore,
one should neither feel sad at the destruction of the perishable
—
nor should have a desire to maintain the imperishable this is
called discrimination. This discrimination is very essential in
all the three disciplines of Action, Knowledge and Devotion.
When a man discriminates the self from the body, the desire
for salvation is aroused. Not to speak of salvation even the
desire for heaven etc., is aroused, when a man regards his own
self as different from the body. Therefore, the Lord starts His
gospel with discrimination.
This topic of discrimination, begins with the eleventh verse
of the second chapter and continues upto the thirtieth verse.
The Lord, instead of using philosophical terminology , has used
simple terms to enable people to understand the topic easily. It
means, that every person deserves God-realization because the
human body has been bestowed upon us, only to realize Him. So,
every human being can realize God, by giving due importance,
to discrimination.
For this topic, even the term 'intellect', has not been used
by the Lord. In order to distinguish the real from the unreal,
the imperishable from the perishable, the eternal from the
transitory and the soul (spirit) from the body, there is, need
only for discrimination rather than intellect. Discrimination is
beyond intellect. As prakrti (nature) and Purusa (spirit) both
are without beginning (Gita 13/19), so is discrimination, which
distinguishes, the real from the unreal. This discrimination has

been bestowed upon all creatures by God, and it is revealed in
the intellect. Birds and beasts, also know what should or should
not be eaten. Even trees and creepering plants feel hot and cold
and experience favourable and unfavourable circumstances. Human
beings, are specially endowed with this discrimination, which
can release them from the bondage of birth and death and leads
them, to eternal quietude and bliss.
When this discrimination is aroused i.e., when a man can
distinguish between the spirit and the body , his affinity for the
world, including senses, mind and intellect, is renounced and
his intellect, becomes purified and equanimous.
In the Discipline of Action the resolute intellect is single
(Gita 2/41).* When a man firmly resolves that he has to attain
salvation, favourable or unfavourable circumstances are no obstacle
and thus he attains equanimity, without making any effort.
When a man resolves to attain God-realization, his attachment
and attraction for the world begins to disappear. Attachment to
pleasure and prosperity, is the main obstacle to the attainment
of a resolute intellect (Gita 2/44).
Having laid emphasis on resolute intellect, in the Discipline
of Action, the Lord asks Arjuna, specially to perform his duty
with equanimity. He declares, "You have a right to action
alone, but never at all to its fruit" (2/47); "Perform your duty
being steadfast in Yoga" (2/48) viz., equanimity. The Lord also
declares, "Far inferior to the Yoga of wisdom, is action" (2/49)
i.e., action performed for its fruit , is far inferior to the Yoga of
wisdom (equanimity). He further declares, "Seek thou refuge
* In the Discipline of Knowledge there is predominance of discrimination,
in the Discipline of Devotion there is predominance of reverence and faith while
in the Discipline of Action there is predominance of resolute intellect. But it does
not mean that in the Discipline of Action there are no discrimination, reverence
and faith. What it means is that resolute intellect predominates. Similarly in the
Disciplines of Knowledge and Devotion also there is resolute intellect.
-
Verse 1 2] SADHAKA-SANJIVAN! 249
in equanimity." Then He declares, "Endowed with wisdom

(evenness of mind), one casts off during this life both good
and evil deeds; therefore devote thyself to Yoga; Yoga is skill
in action " (2/50).
Aijuna had already made up his mind not to fight. So in the
-
thirty first verse of the first chapter, he said, "I do not foresee
any good in slaying my kith and kin." Then in the forty fifth -
verse, he says, "What a great sin have we decided to commit,
by preparing ourselves to slay our own people!" In the fifth
verse of the second chapter, Aijuna says, "It is better to live by
begging, than to slay these honoured teachers (elders)." In the third
verse of the second chapter, Lord Krsna directs Aijuna to arise,
shaking off his petty faint-heartedness, while Aijuna declared his
determination not to fight in the ninth verse of the second chapter.
Listener cannot understand what a preacher preaches, if he is
already full of prejudice. That is why, Aijuna could not have a
thorough grasp of the topic explained to him, by Lord Krsna.
He could not make out the real meaning of Lord Krsna's
words. These appeared to him to be ambiguous and confusing.
So Arjuna puts questions to Lord Krsna in the next two verses,
in order to get his doubt cleared.
dfccb 4R» ( TTT

ch
clIeKH Gjfsgf
II
^ II
qt
d <*d>
^ ^ ^^ ^ ^ 3
arjuna uvaca
TT ir ll II
jyayasl cetkarmanaste mata buddhirjanardana

tatkim karmani ghore main niyojayasi kesava
vyamisreneva vakyena huddhim mohayaslva me
tadekam vada niscitya yena sreyo’hamapnuyam
Arjuna said:
If you think that knowledge is superior to action, O Janardana
( Krsna), why then do You make me do a dreadful deed, O
Kesava (Krsna)? With your complex words You seem to bewilder
my mind; therefore, tell me plainly the one principle, by which I
. -
may attain the highest good 1 2
Comment: —
—
'Janardana' By this term Aijuna means to suggest, that as
God fulfils desires of His devotees He will undoubtedly fulfil
his desire also.
'JyayasT cetkarmanaste mata buddhirjanardana tatkim
—
karmani ghore mam niyojayasi kesava' Its a common human
weakness, that one puts queries to others with a view to getting
a response, which would support his own views. It is cowardice,
because valour consists in carrying out the instructions of the
preacher whether these are, favourable or hostile. It is because
of this weakness or cowardice, that he experiences difficulty in
unfavourable circumstances. When he finds himself unable to
face the unfavourable circumstances, he disguises himself as a
good man i.e., the evil masquerades itself as a virtue. It is very
difficult to renounce this sort of evil. In the case of Aijuna also,
the evil of the renunciation of his duty has disguised itself as a
virtue of non- violence. So, he regards knowledge as superior to
action and asks Lord Krsna, why he urges him to do a savage
deed, of fighting.
The Lord, in the thirty-ninth verse of the second chapter,
referred to equanimity (evenness of mind), but Aijuna took it to
be, knowledge. Therefore, he tells the Lord , that He had already
told him, "This, which has been taught to thee, is wisdom
concerning Sankhyayoga (Discipline of Knowledge); but now
listen to wisdom concerning Karmayoga (Discipline of Action);
endowed with which, thou shalt cast off the bondage of action."
He had also told him, "Action is far inferior to the Discipline of
Verse 1- 2] -
Wisdom (Knowledge)" (2/49). Thus, if according to the Lord,

knowledge is superior to action, He should not urge him to be
engaged , even in virtuous actions such as oblation, charity and
penance etc., which are sanctioned by scripture. But still, He is
urging him to do the savage deed of the slaughter of warriors,
in the war. Why?
First, Aijuna, filled with enthusiasm, ordered Lord Krsna
to place his chariot between the two armies so that he could
observe the warriors, eager for battle. But, when Lord Krsna,
having placed the chariot between the two armies, in front of
Bhlsma and Drona and other kings, asked Aijuna to behold those
Kurus assembled there , his delusion, because of his attachment
to his kinsmen, was aroused. So he thought , knowledge to be
superior to action, as in the case of knowledge a man has not
to perform such savage deeds as the slaughter of warriors in a
war. So Aijuna asks Lord Krsna, why he urges him to perform
such a savage deed.
Here the term 'Buddhih ' has been taken in the sense of
knowledge, otherwise he would not have put this question. If
Aijuna had understood 'equanimity' by the term 'Buddhih', then
the Lord's statement would have not appeared as confusing.
The reason is, that the Lord , in the forty-eighth verse of the
second chapter, had already asked him to perform action being
steadfast in equanimity. Using the term 'confusing words' will
be purposeful only, when there might have been two contentions
in the mind of Aijuna and only then this question might arise,
"If you consider knowledge superior to action, then why do you
urge Me to take savage action ?" In the third chapter in response
to Aijuna's question, Lord Krsna declares, that in this world
—
there are two disciplines the Discipline of Knowledge and the
Discipline of Action. It means, that Aijuna took the meaning of
the term 'Buddhih', to be knowledge.
A striver can receive the correct answer to his question,
only if he puts it with faith and reverence. Aijuna has full faith
in Lord Krsna and holds him in great reverence. Therefore, his
question shows, that he is even prepared to perform the savage
deed of fighting, in order to attain salvation.
—
'Vyamisreneva vakyena buddhim mohayasiva me' Aijuna says,
that sometimes he asks him to perform his duty (2/48) while
another time He asks him to seek refuge in knowledge (2/49).
Thus, with an seemingly mixed words, He seems to bewilder his
mind i.e., Aijuna is not able to understand whether he should
perform his duty or take refuge in knowledge.
Here, the use of the term 'eva' (as it were) two times,
shows Arjuna's reverence for Lord Krsna. It is because of this
reverence for the Lord, that he regards the utterance of the Lord
as true, thinking that He is not confusing him. But because of
his own lack of understanding, the Lord's utterance seems to
him to be perplexing and it bewilders his mind. Had the Lord
in fact bewildered his mind, then who would have removed
his delusion?
—
'Tadekam vada niscitya yena sreyo'hamapnuyam ' Aijuna
requests Lord Krsna to tell him decisively, one principle either
of action or of knowledge, by which he may attain the highest
good or bliss. Aijuna is repeating the same request which he had
already mentioned, "Tell me decisively what is good for me (2/7).
—
Appendix So long as we accept (assume) the existence of
the world, an action seems dreadful or pleasant. The reason is
that by cognising the entity of the world, we have our eye on
an action rather than on our duty. But when we mind our duty,
the action does not seem dreadful or pleasant.
—
Link: The Lord, in the next three ( third, fourth and
fifth ) verses, answers the complex words said, in the first
two verses.
Verse 3] -
ftcbifcMPsjfcjfcTTfagTTJU iiicKII MilMM I

C'
W TRT ch
^^ t
^snbhagavanuvaca ’ 3 II
loke'smindvividha nistha pura prokta mayanagha

jnanayogena sankhyanam karmayogena yoginam
The blessed Lord said:
O sinless Arjuna, in this world to achieve equanimity a twofold
path has been enunciated by Me before, the path of Knowledge,
for men of renunciation (Sankhyayogi), and the path of Action ,
for men of action (KarmayogI) 3.
Comment: —
[Aijuna did not want to fight. So he misunderstood the
term 'Buddhi' (intellect), which stands for equanimity but he
took it to mean knowledge. But the Lord had already used the
terms 'Buddhi' and 'Buddhiyoga' for equanimity (2/39, 49 etc.)
Therefore, here also Lord Krsna is describing equanimity
which can be acquired by both the Disciplines of Knowledge
and Action.]
—
'Anagha' The question put by Aijuna, how to attain on the
highest good or bliss, shows his freedom from sin, because the
keen desire to attain bliss, destroys all the sins of a striver.
—
'Loke'smindvividha nistha pura prokta maya' Here, the
term 'loke' denotes human body, because both the Disciplines of
Knowledge and Action can be practised, only in human life.
The term 'Nistha' stands for equanimity, which can be attained
either through the Discipline of Knowledge or the Discipline of
Action. In order to distinguish the two, the Lord, in the thirty-
ninth verse of the second chapter, declared , "This is equanimity
concerning Sankhya, which has been taught to you (from the
eleventh to the thirtieth verses). Now listen about equanimity
concerning Yoga (Discipline of Action) (from the thirty-ninth

to the fifty-third verses)."
The term 'pura' also denotes "time immemorial", as well as,
the immediate past. Here it has been used in the latter sense i.e.,
in the preceding chapter, when doubt arose in Arjuna’s mind.
In both the disciplines which have already been described in
the preceding chapter, there is no mention of the renunciation
of actions.
Something Remarkable
Here, Lord Krsna has mentioned two disciplines the
Discipline of Sarikhya (Knowledge) and the Discipline of Yoga
—
( Action). Corresponding to the two types of Disciplines there
are two types of 'purusas', in this world (Gita 15/16). These are ,
the perishable (mortal world) and the imperishable (immortal
self ). To remain equanimous in success and failure, gain and
loss of the perishable is known as the Discipline of Action,
while having a disinclination for the perishable and being
established in the imperishable is the Discipline of Knowledge.
But above these two there is the Supreme Person who is beyond
the perishable, and is superior to the imperishable, as described
in the scriptures, and the Veda (15/18). Thus a wholehearted
surrender to the Lord, is called the Discipline of Devotion.
Therefore, in the Discipline of Action there is predominance of the
perishable, in the Discipline of Knowledge there is predominance
of the imperishable, while in the Discipline of Devotion there is
predominance of God (Supreme Person).*
The state of 'nistha' (equanimity), can be attained by strivers ,
either through knowledge or through Action, but identification
* In fact in both Karmayoga and Jnanayoga our relation with God remains
established. God Himself has prescribed these disciplines (Yogas), for the salvation
of man. The strivers following these two disciplines carry out the rules prescribed
by God. The only thing is that the striver following these two disciplines does not
totally depend upon God.
with the Lord, is not their own (nistha). In Sankhya state strivers
experience distinctly, the existence of their own selves, as well
as, that of the world and try to cut asunder the affinity for the
world. A Karmayogi offers to the world, everything (including
even his body), that he has derived from it and removes affinity
from the world. In this way, both of them get established in
—
their true form the Self. But in the state of wholehearted
surrender to God, a striver in the beginning, does not feel the
existence of God, but he believes that there exists something
unique (God) which is above and apart from the Self, as well
as, the world. Thus he accepts God with a firm belief and faith
and dedicates himself to Him. Therefore, in Sankhya and Yoga,
there is predominance of 'knowing' whereas, 'accepting' (Faith)
is of much import in Bhagavannistha.
There is no difference between 'knowing' and 'accepting'.
'Accepting' is equally indubitable (firm) as 'knowing'. There
is no scope for a debate for an accepted thing. A child takes
its mother to be its own. No doubt ever crops up in its mind.
Therefore, in Gita, wherever the term 'knowing' has been used
with reference to Bhaktiyoga, it should be taken as 'accepting'.
Similarly, in connection with Jnanayoga and Karmayoga, the
term 'accepting' should be taken to mean 'knowing'.
The state of equanimity depends on the disciplines of the
Jnanayogi and Karmayogi, but in Bhagavannistha the devotee
depends entirely, on the grace of God.
The Discipline of Devotion has been described in the
Gita time and again. In this chapter also, the Lord having
described the Disciplines of Knowledge and Action, explains,
the Discipline of Devotion in the thirtieth verse, by declaring,
"Surrender all actions to Me.” Similarly, in the fifth chapter
also, having described the two Disciplines, in the tenth verse,
He declares, "The knower of Truth performs actions offering
these to God," while, at the end of the chapter, He declares
that He is the enjoyer of sacrifices and austerities and so on.

—
'Jnanayogena sankhyanam’ These are modes of nature,
(prakrti), which act on the modes (Gita 3/28) and so a striver,
is not related to them. Thus, by thinking so, when a striver
renounces the agency of doership in all actions it is known as,
the Discipline of Knowledge (Jnanayoga).
At the beginning of the gospel of the Gita while describing
Sankhyayoga (the Discipline of Knowledge), the Lord clarifies,
the imperishable self from the perishable body, by terming these
as 'sat' (real) and 'asat ' ( unreal) (Gita 2/16).
—
'Karmayogena yoginam ' The Discipline of Action, consists
in performing one's duty according to one's caste, stage of life,
nature, circumstances, according to the ordinance of the scriptures,
renouncing attachment to it and desire for its fruit, and remaining
equanimous in success and failure.
The Lord has primarily described the Discipline of Action, in
the forty-seventh and forty-eighth verses of the second chapter.
In the forty-seventh verse, there is mention of the principle of
the Discipline of Action, while in the forty-eighth verse, there
is description of the method of performing action.
— —
Appendix Karmayoga and Jnanayoga These two paths
—
being in the world are worldly Toke’smindvividha nistha’.
In Karmayoga there is predominance of ‘Ksara’ (perishable)
( world) while in Jnanayoga there is predominance of ‘Aksara’
(embodied soul) (imperishable). The perishable and the
—
imperishable also are there in the world only ‘dvavimau purusau
loke ksarascaksara eva ca’ (Gita 15/16). Therefore Karmayoga
—
and Jnanayoga both are worldly paths.
By attaching importance to the soul (Self ) and the world
there are two paths. If without attaching importance to the soul
—
and the world, importance is attached only to God , there are
not two paths but there is only one unworldly path of
‘Bhagavannistha’ (devotion).
In worldly paths (Karmayoga-Jhanayoga) a striver’s endeavour

is important. In practising . the spiritual discipline a striver
holds that his effort is predominant. But when a striver practises
spiritual discipline by depending on God without considering his
effort as dominant, then his path is unworldly (divine). The reason
is that by being connected with God all becomes unworldly.
Unless and until there is affinity for God, all is worldly .
Neither think others as evil doers, nor wish evil to others
—
nor do evil to others with this outlook ‘Karmayoga’ begins.
Nothing is mine, I need nothing and I have to do nothing for
—
myself by accepting this truth ‘Jnanayoga’ begins.
•T I
I I I I
^na karmanamanarambhannaiskarmyam
^ puruso'snute
na ca sannyasanadeva siddhim samadhigacchati
-
Not by non performance of actions, does a man attain freedom
from the bondage of actions; nor by mere renunciation, does he
attain perfection 4 .
Comment: —
'Na karmanamanarambhannaiskarmyam puruso'snute'
In the Discipline of Action, performance of action is inevitable,
—
because for a sage who wishes to attain success in Yoga, action
is the means (6/3).*
A man has an impulse for action, which can be pacified
by die performance of actions, without having any desire for
fruits. If a striver performs actions having a desire for fruits,
this impulse is not pacified, it is rather enhanced.
—
'Naiskarmyam asnute' When a striver performs his duty,
* If he does not perform action , how will he come to know whether he
remained equanimous in success and failure or not?
without any desire for fruit, he attains to the state of actionlessness

i.e., he is released from the bondage of action. Such actions do
not bear fruit, in the same way as a roasted or boiled seed loses
its potence to sprout. Such actions lose their power of involving
a man, in the bondage of birth and death.
A man can renounce desire, when he perform actions only
for the welfare of others, as actions have affinity for the world,
while the affinity of self is, for God . So long as he performs
actions for himself, he cannot renounce desire and as long as
he does not renounce desire, he cannot attain to the state of
actionlessness.
—
'Na ca sannyasanadeva siddhim samadhigacchati' In the first
half of this verse, the Lord has declared that a KarmayogI does not
attain the state of actionlessness by non-performance of actions.
In the second half, He declares that a Sankhyayogl (a follower
of the Discipline of Knowledge) does not attain perfection viz.,
a state of actionlessness by mere renunciation of action.
It is necessary for a striver to renounce the sense of doership,
in order to attain perfection. So a Sankhyayogl (follower of the
Discipline of Knowledge) instead of renouncing the performance
of action, must renounce egoism.
In Sarikhyayoga, actions can be performed and they can also
be renounced to a certain extent, but in Karmayoga (Discipline
of Action), action is necessary as, it is the means to attain success
in Yoga viz., perfection (Gita 6/3).
A Vital Fact
The Gita, teaches a man, how to attain spiritual perfection by
performing one's duty. It inspires him to perform actions, rather
than to renounce them. So the Lord lays emphasis, on performing
actions, in both the Disciplines of Action and Knowledge.
It is natural that when a striver aims at salvation, he gets
tired of the worldly affairs and wants to renounce those affairs.
Similarly, Arjuna also being tired of actions, asks Lord Krsna why
He is urging him to be engaged in this terrible action of waging
war, when both the Disciplines of Action and Knowledge lead
to equanimity. But the Lord, orders Arjuna to perform actions in
both the Disciplines. By the Discipline of Action, He orders him
to perform action by being even-minded (Gita 2/48), while in
the Discipline of Knowledge He orders him to fight (Gita 2/18).
Therefore, the Lord urges people to perform actions rather than
to renounce these. But the Lord asks them to renounce desire
and attachment which are like poison, in actions.
A striver instead of renouncing the performance of actions,
should renounce his attachment to them. Yogis ( men of action ),
having abandoned attachment, perform actions only by the body,
mind, intellect or merely by the senses, in order to render service to
the world, without any selfish motive (Gita 5/11). In the Discipline
of Knowledge, there is predominance of discrimination, between
the real and the unreal. Therefore, a Jnanayogi assumes that it
is modes which are acting on the modes i.e., all the actions are
performed by the body, senses, mind and intellect etc., while he
does nothing at all (Gita 3/28, 5/8-9).
All strivers experience that as soon as, a keen desire for
salvation is aroused in them, they have disinclination for actions,
things and persons (members of the family). But being attached
to a body, they have a desire for rest , which is an obstacle to
their progress. Generally, strivers believe, that they can progress
in the spiritual field by renouncing actions, things and company
of people. But the fact is, that renouncement of attachment to
actions, things and people is an important factor. In the Discipline
of Knowledge, it is difficult to renounce attachment, without
keen dispassion. But in the Discipline of Action, attachment is
easily renounced , by performing actions for others, even without
keen dispassion.
In the Gita, it is also mentioned that a striver may practise
spiritual discipline in solitude. But in solitude, a sattvika (virtuous)

person devotes his time, in being busy with spiritual practice and
adoration, a rajasa (passionate) person spends it in projections
and distractions, while a tamasa (ignorant) man, wastes it in
sleep, indolence and heedlessness. Therefore, a striver should
have an inclination to dwell in solitude, in order to devote his
time and energy to spiritual activities, but he should perform his
mundane duty also, very promptly without being attached to it. He
should be attached , neither to people nor to inaction. Detachment
leads a striver to salvation very quickly. In fact external solitude
is not the real solitude, because the body is also a fragment
of the world. Therefore, real solitude consists in renouncing
affinity with the body and the world i.e., in renouncing egoism
and attachment .
—
Appendix The divinity which is ours, is in us and is now, is
not realized by doing something because that is never unattained.
We shall do some action, then that reality will be realized this
conception strengthens identification of the self with the body.
—
Every action has a beginning and an end, therefore by action
only the thing will be gained which does not really exist. But
because of affinity for Prakrti in every being, there is an inner
urge for actions which does not enable him to be actionless. In
order to pacify this urge, it is inevitable not to do what ought
not to be done, and do without the sense of mine and with
disinterest what ought to be done viz., not to do any action for
oneself but do only for the welfare of others. By doing actions
for oneself , the impetus for actions will never end because
the self is eternal while actions are transitory . Therefore by
performing actions selflessly for the welfare of others, the urge
for actions calms down, affinity for Prakrti gets renounced
and God, Who pervades everywhere and every time will be
revealed and realized .
chl 4rl gnf Tf4\- II

na hi kascitksanamapi jatu
^
II
tisthatyakarmakrt
karyate hyavasah karma sarvah prakrtijairgunaih
For, no one under any circumstances can remain even for a
moment, without undertaking action; everyone is compelled to act,
by the modes bom of nature (prakrti) 5.
Comment: —
—
' Na hi kascitksanamapi jatu tisthatyakarmakrt' In the
Disciplines of Action, Knowledge and Devotion, no striver can
ever remain without performing actions. Hence the terms ’Kascit'
(anyone), 'ksanam' (a moment) and 'jatu' (verily) are uncommon .
Here, the term 'kascit' denotes, that no one whether he is wise or
ignorant , can remain without performing action. Though a wise
man may have no relation with his so-called body, yet actions
are constantly performed by it. The term 'ksanam' denotes, that a
man does not assume that he performs actions constantly, but he
cannot remain without performing action, even for a moment , so
long as he assumes his affinity for the body. The term 'jatu' means
that a man cannot remain without performing action, in any state
such as wakefulness, sleep, sound sleep and unconsciousness.
The Lord explains the reason by the term 'avasah' (helplessly)
in the second half of the verse, by declaring that he has to act
helplessly by impulses bom of nature. Nature is ever changeful.
A striver has to do nothing for himself. He has to perform actions
sanctioned by the scriptures, for the welfare of others. So far as
forbidden actions are concerned, they cannot be performed by a
striver, because his aim is God-realization .
Many people regard , only those actions as actions, which
are performed by the gross body. But according to the Gita, the
activities undertaken by the body, speech or mind are also regarded
as actions (Gita 18/15). And those actions, whether physical or
mental to which a man is attached , lead him to bondage.

Generally, people regard their professions, such as business,
service or teaching and nursing of children etc., as actions, but they
do not consider eating, drinking, sleeping, waking and thinking
etc., as actions. So, when they renounce their profession, they
think that they are not performing actions. But it is a serious error
on their part. All the activities performed by the physical body,
for the purpose of earning a living, actions performed by the
subtle body like sleeping and thinking and in trance, performed
by the causal body, are all regarded as actions. So long as, a
man has ego and sense of mineness with the body, the activities
performed by body are actions as the body is an evolute of
nature and nature is never inactive. So, a person having egoism
and attachment to the body, cannot remain without performing
action, in either of the states, either of activity or inactivity.
—
' Karyate hyavasah karma sarvah prakrtijairgunaih' Everyone
is made to act helplessly, by the modes of nature (prakrti)
because nature and its modes are ever active (Gita 3/27, 13/29).
Though, the soul is inactive, detached , imperishable, uniform
and unconnected , yet so long as, it being attached to nature
—
and its evolute the gross, subtle and causal bodies wants to
derive pleasure and remains helpless under the control of nature
(Gita 14/5). This helplessness of the self, under the control of
nature, is due to affinity with nature. This has also been mentioned,
in the eighth verse of the ninth chapter and the nineteenth verse
of the eighth chapter.
Individual nature is moulded by tendencies and tendencies
are bom of modes and modes in their term evolve from prakrti.
Therefore, to be subjected to nature or modes or prakrti is one
and the same thing. As a matter of fact, subjection to the prakrti
and its evolutes, is the root-cause of all bondage. The same,
on different occasions, has been defined as subjection to time,
nature, action and prakrti etc. So long as, the self (soul) does
not become free from nature and its modes i.e., does not realize
God, it remains helpless under the control of modes, time, nature,
pleasures and even persons, property etc. But when it transcends
the modes of nature and realizes the self or God, it does not
remain helpless, it attains freedom which is axiomatic.
—
There are two states of prakrti active (gross) and inactive
(subtle). Performance of action, is the active state, while remaining
idle in sleep etc., is the inactive state. But, even in the inactive
state nature does not remain inactive, and activity goes on, in its
subtle form . When a person is awakened by someone, he says
that he was aroused, in half sleep. This proves, that the process
of sleep continued even, in the inactive state. In the same way,
activity continues in a trance, dissolution (pralaya) and final
dissolution etc., in its subtle form.
In fact nature never remains inactive because it is ever-
changing. In the self (spirit or soul) there is no doership, but
having assumed Its affinity for bodies etc., the evolutes of nature,
It becomes helpless, under the control of nature. It is because
of helplessness, that though, being a non-doer, assumes Itself,
as doer. All the actions of the universe, such as seeing, hearing,
breathing, digestion of food etc., are performed by nature. So is
the case with the states of childhood and youth. But the embodied
soul, is bound by regarding itself as the doer of some actions.
Nature constantly undergoes changes, while in the purer self
there is never any change. In fact, the worldly things have no
existence of their own. The kaleidoscopic heap, seems to exist in
the form of things. When a man assumes his affinity for things,
he cannot remain without performing actions, even for a moment
in any state. If a striver realizes that all the activities are confined
to the things and he has not the least relation with them, then
only can he get rid of his helplessness. A KarmayogI (follower
of the Discipline of Action) gets rid of this helplessness by

renouncing the desire and attachment to the ever-changing things.
Whatever has been said, by the Lord here in this verse, has
also been said, in the eleventh verse of the eighteenth chapter
when He declares, "It is indeed impossible for an embodied
being, to abstain from actions altogether."
—
Appendix All actions are performed only in Prakrti. But
a man by accepting his identity with nature (prakrti) becomes
—
dependent on the modes of nature ‘avasah’ and he gets
contaminated by actions. Therefore no person who assumes
his affinity with nature, under any circumstances, can remain
even for a moment without undertaking action in any state
as wakefulness, sleep, sound sleep, faint, trance, creation-new
creation, dissolution and final dissolution etc.
How is an action performed in the states of sound sleep,
faint and trance? When a man sleeps and any person awakes him
in between, he says that he was awakened without having a full
(complete) sleep. It proves that at the time of sleep, the action
from incompletion to completion was going on. Similarly in faint
and trance also an action goes on. In Patanjala Yogadarsana this
action has been called ‘parinama’.* Parinama means current of
variation viz., flow of change.t It means that from the beginning
of trance to the state of relapse, an action goes on. If there is
no action, there can’t be relapse from the state of trance. At
* vyutthananirodhasamskarayorabhibhavapradurbhavau nirodhaksana-
cittanvayo nirodhaparinamah
sarvarthataikagratayoh ksayodayau cittasya samadhiparinamah
tatah punah santoditau tulya pratyayau cittasyaikagrataparinamah
( Vibhutipada 9, 11 - 12)
—
t Atha ko yam parinamah? Avasthitasya dravyasya purva dharma nivrttau
’
dharmantarotpattih parinamah.
—
‘What is ‘parinama’ ? the change of the state from the original (existing)
one to the other new one is ‘parinama’.
( Yogadarsana Vibhuti 13, Vyasa Bhasya)
the time of trance there is ‘parinama’ and at the end of trance

there is relapse.
‘Sahajavastha’ or ‘Sahaja Samadhi’ (natural state of self -
realization) transcends all states of Prakrti. In it there is no action
in the least, an action is not possible. Therefore in Sahajavastha
there is neither ‘parinama’ (current of change) nor vyutthana
(relapse). The reason is that activities take place only in Prakrti
and its evolutes, never in the self. ‘Karyate hyavasah karma’ We
are helplessly driven to action, but we are quite free in having
—
or not having attachment or aversion for them.
—
Link: In the fifth verse, it has been mentioned that no one
can remain without action for a moment, even, one may object
to these that a person could regard himself as free from action,
by forcibly suspending the functions of the senses. The answer
comes in the next verse.
^
TJ 3TR THW t+klj -
frr&MMK:
^ II II
^
karmendriyani saihyamya ya aste manasa smaran
indriyarthanvimudhatma mithyacarah sa ucyate
He who while, restraining the organs of action, thinks of sense -
objects in his mind, he, of deluded understanding is a hypocrite. 6
Comment: —
'Karmendriyani saihyamya ya aste manasa smaran indriyarthan -
—
vimudhatma mithyacarah sa ucyate' Here the term 'Karmendriyani'
does not stand only for the five organs of action (speech, hand,
foot , anus and generative organ) but also stands for the five sense-
organs (ear, skin, eye, taste and nose) because actions cannot be
performed by the organs of action alone without sense-organs.
Besides this if only the organs of action such as hand and foot
etc., are restrained but the sense-organs such as ear and eye are
not restrained hypocrisy is not fully proved.

In the Gita, sense-organs have also been included within the
organs of action.Therefore, in the Gita only the term 'Karmendriya'
rather than 'Jnanendriya' has been used. In the eighth and ninth
verses of the fifth chapter the actions of the sense-organs such
as seeing, hearing and touching etc., have also been innumerated
along with actions of the organs of action . It proves, that in the
Gita, the sense-organs are also included, in the organs of action.
According to the Gita, the activities performed with the mind,
are also included in actions (Gita 18/15). It means, that every
evolute of nature is active, because nature is ever-active.
Though the term 'samyamya' means full control over senses,
yet here it signifies, only their outward restraint . The reason
is, that he who has completely controlled his senses, cannot be
called a hypocrite.
A man of foolish understanding (who cannot distinguish the
real, from the unreal) restrains the senses forcibly, from running
after sense-objects but thinks of the objects of enjoyment, with
his mind and assumes this state, as actionless. Such a person is
called a hypocrite. The reason is, that outwardly he has restrained
the organs and senses, but because of egoism, attachment and
desire, he performs action by enjoying pleasure, while thinking
of the objects of enjoyment.
Worldly pleasures can be enjoyed externally, as well as
internally . As external pleasures leave their influence, so do
the internal ones, which are enjoyed by thinking of the objects
of enjoyment viz., by being attached to them. External pleasures
can be renounced by applying discrimination, thinking of adverse
consequences or to maintain social decoram. But, there is no such
obstacle, in the enjoyment of internal pleasures. A person goes
on enjoying these with his mind, and develops a false pride that
he has renounced these pleasures. Thus, internal pleasures prove
very fatal for him. Therefore, a striver should very carefully
restrain his mind from thinking of the objects of enjoyment.

Aijuna also wants to renounce the performance of actions, and
asks Lord Krsna why He urges him to engage in the terrible deed.
In response to his question the Lord replies, that a person who,
having renounced the actions externally, has egoism, attachment
and desire etc., but thinks that he is not performing any action,
is a hypocrite. It means that striver instead of renouncing the
performance of actions, should perform them promptly, renouncing
desire and attachment.
—
Appendix Worldly pleasures can be enjoyed externally as
well as internally by mind . Enjoyment of pleasures physically
—
and relishing them by thinking of sense-objects there is no
difference between the two.
The same impression is made by dwelling on sense-objects
in the mind as it is made by physical enjoyment of pleasures.
If one relishes the memory of pleasures, then several years may
pass but that pleasure remains the same (fresh ). Therefore the
thought of pleasure gives birth to a new pleasure. Not only this
but relish of pleasures, by thinking of them, causes greater harm.
The reason is that a man can renounce external pleasures in order
to escape adverse public opinion and to maintain social decorum,
but in the enjoyment of pleasures with the mind there is no such
external obstacle. Therefore a man gets a good chance to enjoy
them with the mind. So relishing pleasures with the mind is very
harmful for a striver. In fact renunciation of pleasures mentally
is the real renunciation (Gita 2/64).
—
Link: In the fourth verse, the Lord laid emphasis on the
performance of actions, in both the Disciplines of Action and
Knowledge. In the fifth verse, He declared, "No one can remain
even for a moment without performing action." In the sixth verse,
He said, "He who, restraining the organs of actions forcibly
regards himself as actionless, is a hypocrite. " It means that

renunciation of actions, is not true renunciation. Therefore, He
in the next verse explains the marks of real renunciation.
II II
yastvindriyani manasa
IT ^
niyamyarabhate'rjuna
karmendriyaih karmayogamasaktah sa visisyate
.
But he who controls his senses through the mind O Arjuna,
and engages himself in the path of action, with the organs of action
and sense, without being attached, is superior 7 .
Comment: —
[The term 'tu' (but) has been used in order to declare that such
a follower of the Discipline of Action, free from attachment, is
superior, not only to a hypocrite, but also to a follower of the
Discipline of Knowledge.]
—
'Arjuna' The term 'Arjuna' means, pure in nature. The Lord
addressing him as Arjuna, says that being pure in nature, he
should have no doubt about the performance of his duty.
— —
'Yastvindriyani manasa niyamya’ Here the term 'Manasa,
stands for all the inner senses (mind, intellect, faculty of reflection
and ego) and the term 'Indriyani' denotes, all the ten organs of
action and sense-organs. 'Controlling the senses by the mind '
means that by applying discrimination a striver should realize
that the self has no affinity for the senses and the mind. When
the senses are controlled by the mind, these can be engaged in
or deviated from, any activity as the striver wishes.
Senses are controlled, only when attachment to them is
renounced totally. In the eleventh verse of the twelfth chapter
also, there is mention of control over senses for a Karmayogl.
It means that a striver can follow the path of action, only by
controlling the senses.
Verse 7] SADHAKA-SANJIVANi 269
In the preceding (sixth) verse Lord Krsna talked, about a

hypocrite who forcibly restrains his senses, while here in this
verse He is talking of, preventing the senses from indulging
in forbidden actions and engaging these in actions, which are
sanctioned by scriptures. When actions are performed according to
the scriptural injunctions, senses are automatically controlled.
—
'Asaktah' A man is attached to (i) actions, and (ii) their fruit.
It is attachment, and not actions or their fruit, that is the root of
all evils. Attachment is the main stumbling block to perfection.
So a striver instead of renouncing actions, should renounce
attachment. He can be free from attachment , when he, without
regarding the body, senses, mind and intellect as his or for him,
starts performing his duty promptly for the welfare of the world,
by considering these of the world and for the world. By doing
so, his attachment to the fruit of actions automatically perishes.
All actions, including thinking and trance, have nothing
to do with the self (Gita 5/11). Though the self is naturally
unattached, yet by developing attachment, it gets attached to the
world. The real merit of a KarmayogI consists in being free from
attachment. Freedom from attachment means, having no desire
for the fruit of actions.
A common man performs actions in order to fulfil his
desire, while a striver performs actions having the aim of
renouncing attachment. Such a striver is called here an
’Asaktah’ (unattached).
A striver following the path of action, can renounce attachment
and desire for fruit, more easily than the striver, who follows
the path of knowledge. A KarmayogI, only through disinterested
actions without any other means, can be free from attachment
and desire for fruit, while a Jnanayogl, in order to do away with
his sense of egoism and attachment, has to follow the path of
action i.e., he has to perform actions without, having any desire
for fruit (5/6, 15/11). The reason is, that unless dispassion is
developed and body consciousness is removed, Sankhyayoga

is difficult to practise, without having practised Karmayoga
beforehand. Through the practice of Karmayoga a SankhyayogI
gets completely detached, and then through the practice of
Jnanayoga, he attains perfection. As soon as a KarmayogI
renounces attachment, he attains equanimity.Therefore, the Lord
declares, that actions need not be renounced but these should
be performed, without attachment. It is attachment, which needs
to be renounced. In Karmayoga (Discipline of Action), action is
performed for the welfare of others, while 'Yoga' (union) is for
one's own self. Aijuna considers action in relation to himself ,
therefore, he thinks that fighting is a terrible act. So the Lord
clarifies, that it is attachment to action, rather than action, by
itself , which is terrible.
—
'Karmendriyaih karmayogam arabhate' As the term 'Indriyani'
stands for all the ten senses, so does the term, 'Karmendriyaih'
denote the ten senses. If they are taken as the five organs of action
alone, such as hand, foot and speech etc., how could actions be
performed without seeing, hearing and thinking? Therefore, all
the internal and external senses and organs, by which actions
are performed, are included in 'Karmendriyaih.'
When an action is performed, for the welfare of others
without any selfish motive, it is called ' Karmayoga' or the
Discipline (Path) of Action. When a person performs actions
for himself , he is attached to the actions and their fruit. But,
when he performs these for others, actions and their fmit are
related to others, while he is related to God i.e., he realizes his
real relation with God , the eternal. Thus, performance of one's
duty according to one's caste and circumstances etc., selflessly,
is the beginning of Karmayoga (Discipline of Action).
Strivers following the Discipline of Action are of two
—
types: (i) Those who are interested in performing actions, but
their main aim is to attain salvation. Such strivers need not start
Verse 7J SADHAKA-SANJlVANI 271
new actions. They have to make proper use of the available

circumstances, (ii) Those who are more interested in rendering
service to others, in providing comfort to others and in improving
the society , than in their attainment of salvation. Such strivers,
can start performing new actions, with the aim of doing away
with their attachment.
In the Gita, Lord Krsna asks Aijuna to make a proper
use of available circumstances, because Aijuna had a keen
desire to attain the highest good i.e., to attain bliss or
salvation (Gita 2/7; 3/2; 5/1).
—
'Sa visisyate' He, who performs actions for the welfare of
others, having renounced his selfishness and fruit for action, is
superior as his all actions are directed towards the service of the
world, All his possessions and body are also, for the service of
others. His selflessness is of such a degree that his ego (of the
sense of rendering service), is completely annihilated. Thus he
becomes totally detached and liberated.
When a striver resolves to attain salvation, he wants to
renounce actions, by regarding these as stumbling blocks to
salvation. But the fact is, that it is not the action but it is the
selfish motive in the performance of actions, which is an obstacle.
Therefore, the Lord declares that a person, who without attachment
performs action for the welfare of others, is superior to those
hypocrites, who restrain the organs of action but have the sense-
objects in mind. Even a person who performs action in order to
receive its reward, such as heaven etc., is superior to a hypocrite.
Then, there is no doubt that a KarmayogI who performs actions
for the welfare of others without having any selfish motive, is
superior. At the beginning of the fifth chapter, Aijuna asks Lord
Krsna to tell him for certain which one of the two, Sannyasa or
Yoga (renunciation of actions or their unselfish performance) is
better. Lord Krsna replies that both lead to salvation, but unselfish
performance of action is better, than its renunciation . Similarly,
here also he declares a Karmayogi, who performs actions, for

the welfare of others selflessly, to be superior.
—
Appendix In a striver if there is eagerness for salvation,
there is generosity in his nature and there is compassion in
his heart viz., he gets happy (pleased) with the happiness of
others and becomes sad (compassionate) with the sufferings of
—
others a striver having possessed these three traits becomes
eligible for Karmayoga. Being fit for Karmayoga, Karmayoga
is easily practised.
In Karmayoga there is one division of ‘Karma’ (duty) and
one division is of ‘Yoga’. Proper utilization of one’s things,
—
power, ability; and rendering service to people this is duty. By
discharging one’s duty there is disunion (disconnection) from the
—
assumed union with the world this is yoga. Duty has its relation
with the world and yoga has its relation with God.
—
Link: In response to Arjuna's question, why the Lord was
urging him to take such a dreadful action as, warfare, He replied,
"No one can ever remain even, for a moment without performing
action." "Then He explained that he who, restraining the organs
of action, thinks of the sense-objects, is a hypocrite, while he
who engages himself in action without expecting any reward, is
superior. Now in the next verse, He orders Arjuna to perform
his allotted duty.
f ^RTcT cFnf cb 4 u (: I
rT % ^ II 6 II
niyatam kuru karma tvam karma jyayo hyakarmanah
sarirayatrapi ca te na prasiddhyedakarmanah
Do perform thy prescribed duty, for action is superior to
.
inaction Besides even the maintenance of the body would not be
.
possible for thee, by inaction 8
Verse 8] SADHAKA-SANJlV ANl 273
Comment: —
'Niyataih kuru karma tvam' A man is permitted to
—
perform two types of actions those as laid down in the
scriptures such as, fasts and worship etc., and the allotted duty
according to one's caste, order of life, nature and circumstance,
such as eating food, doing business, construction of a house
and guiding a person who has lost his way and so on. A
man cannot perform all actions as laid down in the scriptures,
thoroughly. But he can very easily abandon the forbidden
actions; non-performance of prescribed actions is not very
harmful. Abandonment of forbidden actions, such as falsehood ,
theft and violence etc., is very beneficial. When he abandons
forbidden actions, actions sanctioned by the scriptures, are
automatically performed by him.
In the Discipline of Action, action according to one's caste
and sanctioned by the scriptures, is one's allotted duty, whether
it is terrible or mild. Here Lord Krsna explains to Aijuna, that
as a Ksatriya (member of the warrior class) it is his duty to
fight (Gita 18/43). Though the action involves violence and
bloodshed, yet it is his allotted duty. In the second chapter
also, the Lord told him that having regard for his own duty he
should not falter (Gita (2/31). In fact 'svadharma' (One's own
duty) and 'niyatakarma' (allotted duty), both are one and the
same. For Duryodhana being a member of the warrior class, it
was his duty to fight, yet it was not his allotted duty, as being
unjust he wanted to usurp the Pandava's kingdom. For him, it
was not a righteous and prescribed, duty.
—
'Karma jyayo hyakarmanah ' The Lord, in this verse is,
answering the question put in the first verse, by using the
same term 'jyayah' (superior). There, Aijuna put the question
why He was urging him to perform the terrible action of
waging the war, when according to Him knowledge was superior
to action. In response to his question the Lord declared, a
person following the path of action, to be superior to person,

following the path of inaction. Thus, Aijuna wants to escape
the battle, while the Lord exhorts him to fight, as it is his
allotted duty. Therefore, the Lord in the eighteenth chapter
declares, "One should not abandon the duty suited to one's
nature, even though it may be easy " (18/48), because by
abandoning it, one is exposed to sin and one continues to
be attached to it. Therefore, performance of allotted duty, is
superior to renunciation of actions. Performance of actions
without attachment, is far superior to those performed with
attachment, because by doing so, affinity for actions is totally
renounced. Therefore, the Lord in the first half of this verse,
orders Aijuna to perform his allotted duty without attachment,
while in the second half He declares that maintenance of the
body would not be possible by inaction either.
In the Discipline of Action the Lord's main principle is
"Action is superior to inaction." The same fact has been pointed
out by the Lord, when he declares, "Let not thy attachment be to
inaction" (Gita 2/47). The reason is, that he who shirks his duty
wastes his time in heedlessness, laziness and sleep or performs
forbidden actions, which mislead him to a downfall.
It is better to be detached from actions by performing
them, rather than through their non-performance. A person is in
bondage, due to desire, attachment, partiality etc., whether he
performs actions or not. In the path of action, if a striver has the
aim to renounce desire, it can be renounced very easily, through
the performance of action for the good of others.
—
'Sarirayatrapi ca te na prasiddhyedakarmanah ' Aijuna had a
misconception in his mind, that his affinity for actions would be
automatically renounced, if he did not perform action. Therefore,
Lord Krsna persuades him to perform actions by several pleas,
one of these was, that even the maintenance of body would not
be possible, by inaction.
As in the Discipline of Knowledge, affinity for the world

is renounced by discrimination, in the Discipline of Action,
affinity is renounced by performing one's duty sincerely and
thoroughly. Therefore, the Discipline of Action, should in no
way be regarded as inferior to the Discipline of Knowledge.
A KarmayogI, regarding the body as belonging to the world,
uses it in rendering service to the world i.e., he has no sense of
'mineness', with it. He identifies the physical, subtle and causal
bodies respectively, with the gross, subtle and causal world , while
a JnanayogT identifies himself with Brahma, the Absolute. Thus
a KarmayogI, identifies the insentient elements while a JnanayogT,
identifies the sentient ones.
A Vital Fact Pertaining to Spiritual Discipline
Generally strivers such as Aijuna, commit an error, that they
insist on non-performance of actions. Secondly, while practising
spiritual discipline they want favourable circumstances, so that
they may attain their aim quickly. But such a desire, is a stumbling
block to their spiritual progress.
A striver who wants to attain bliss easily and quickly, is
a pleasure-seeker rather than a striver, because by doing so he
has an eye, not on the spiritual discipline but on its fruit. The
result is, that he gets tired of spiritual discipline and thus attains
his aim late. A striver, who has a single-minded determination
to attain bliss, is bent upon practising the spiritual discipline,
whole-heartedly without thinking of the difficulties, duration,
pleasure and pain . Not to talk of a striver, even a greedy
merchant bears all hardships, without caring for hunger and
thirst etc., as long as customers continue to come and there
is a good sale. Similarly, a striver practises spiritual discipline
with reverence and devotion, without caring for comfort and
even the bare necessities of life. He has a keen desire to attain
his object. He bemoans if he finds himself unable to overcome
any obstacle in the path of spiritual discipline, while a striver,
276 $RIMADBHAGAV ADGITA [Chapter 3
who derives pleasure out of the spiritual discipline, gets angry

when he finds an obstacle, in his way. The curiosity or desire
of a striver enhances every moment, while the latter thinks of
relaxing, having attained the aim quickly. The former thinks that
he has nothing to do, except practising the spiritual discipline
under all circumstances. So he applies his full power and attains
bliss. But the latter, when he does not succeed quickly, may get
disappointed . Therefore, a striver should attach more importance
to the means, rather than to the end, like Goddess Parvatl who
in the Ramacaritamanasa declares, "I have a firm determination
that I shall marry only Lord Siva, otherwise I shall remain
unmarried even though millions of births may pass. I shall not
disobey the preaching of sage Narada, even if Lord Siva may
ask me to do so, a hundred times" (1/81/5). Mother Parvatl is
not time-conscious, in her penance.
In this verse, Lord Krsna through Aijuna urges all strivers
to perform their allotted duties very promptly, by renouncing the
desire for favourable circumstances and pleasures, which are the
main stumbling blocks to spiritual progress.
—
Appendix A KarmayogI, who performs actions in a
disinterested way, is not only superior to those who do not
perform action or to those who do actions in an interested
—
manner but is also superior to a ‘JnanayogI’ ‘Tayostu karma
sannyasatkarmayogo visisyate’ (Gita 5/2). Therefore the Lord
here is laying special emphasis on the performance of actions
in a disinterested way.
—
Link: In the preceding verse, Lord Krsna declared that
without performing action we cannot keep body and soul together.
It proves that performance of action is essential. But actions lead
to attachment and bondage. So how can a man be free from this
bondage ? The Lord, answers the question in the next verse.
cFJf^SPT: I
<T $f Fptf chl <4 rb -H : WT TII II
^ ^ karmabandhanah
yajnarthatkarmano'nyatra^loko'yaih
^ ^ ^ ^ ^
tadartham karma kaunteya muktasangah samacara
The mankind is bound by actions other than those done for
the sake of sacrifice. Therefore, O son of KuntI (Arjuna), perform
action for that (yajna) sake, and without attachment 9
Comment: —
—
'Yajnarthatkarmano'nyatra ' According to the Gita, every
duty is 'Yajna' (sacrifice). The term 'Yajna' includes sacrifice,
charity, penance, oblation, pilgrimage* fast, study of the Vedas
and all physical, mundane and spiritual actions. Professions such
as business, service and teaching etc., sanctioned by the scriptures,
are also included in 'Yajna'. Other actions, which are performed
in order to comfort others and for the welfare of others, are also
included in the term 'Yajna'. Attachment perishes very quickly
by performing actions for the sake of sacrifice and all actions
of a KarmayogI are dissolved (Gita 4/23) i.e., they instead of
leading the person to bondage, reduce the stock of his past
actions also to nothing.
In fact, a man’s inclination is judged by his aim, rather than
by his actions. As a businessman's aim while having a transaction
is to earn money, and he thinks of money, as soon as he shut
his shop, similarly, a striver who performs action for the sake
of sacrifice, has the aim of God-realization and as soon as the
action is over, he is inclined towards God .
The people of different Varnas (castes) have their allotted
duties and actions. A Brahmana (a member of the priest class)
can depend on charity which is a source of his living, while it
is not allowed for a Ksatriya (a member of the warrior class).
Similarly, performance of actions without having any desire for
fruit, is a man's own duty while performance of actions expecting
their fruit is not his own duty. Similarly, forbidden actions are also
not included in one's own duty, and so is the case, with actions
which are performed in order to gain pleasure, honour, praise
and comfort etc.* Therefore, a striver should take precaution lest
the action should be performed with a selfish motive. In fact a
striver is he, who is ever on the alert in this regard.
If a person receives a visitor with open arms, in order to
create a good impression of his gentleness upon him, it means that
the action has been performed, with a selfish motive. Therefore,
such an action cannot be called a sacrifice. Similarly, if a person
puts a question to an orator in a meeting or in a discourse in
order to impress the orator and the audience, his action is not
performed for the sake of sacrifice (Yajna). It means that a striver
should perform action by renouncing his selfish motive and desire.
A striver should not take any action for pleasure and
prosperity, or even for the maintenance of the body. If actions
are performed for the maintenance of body, it means that there
is a desire to live. Actions should be performed for the sake
of sacrifice alone. Any action taken for personal welfare, leads
to bondage. Indeed, the supreme striver is he who performs
actions for the welfare of others, even without having a desire
to attain salvation. The welfare of others also involves one's own
welfare. Therefore, all the mundane and spiritual actions should
be performed, for the welfare of others.
Action which is performed for one's own self, leads to
bondage. Therefore, even actions such as remembrance, reflection,
meditation and even a trance should be practised for the welfare
of the world. Thus whatever a striver does with his physical,
subtle and causal bodies, does only for others, not for himself.
By doing so, his affinity for the world is renounced and he is
* When a man performs actions for himself , it means that he has a desire
for the fruit of actions and where there is desire for the fruit of actions, there is
the possibility of the performance of forbidden actions.
united with God. This is known as Karmayoga.

—
'Loko'yam karmabandhanah’ Only human beings are entitled
to take action in the form of performing a duty (sacrifice), as
has been described by the Lord relating to the topic, of the
—
wheel of creation (3/14 16). He who performs actions with
an interested motive is bound, while he, who performs actions,
for the welfare of others, performs his duty and attains liberation
from bondage. It is not action but attachment and selfishness,
which bind him.
'Tadartham karma kaunteya muktasangah samacara' Here
—
the term ' muktasangah' (freedom from attachment) denotes, that
actions should be performed without entertaining the feeling of
'mine', and attachment to actions, things, body, mind and intellect
etc. If the feeling of 'mine' and attachment are renounced, actions
are automatically performed for the welfare of others, and if a
striver has no other actions to perform, he automatically gets
established in the self. Consequently, only actions which are
prescribed by the scriptures, are performed by him.
The renunciation of duty out of indolence and carelessness,
is declared to be 'Tamas' (Gita 18/7) which results in delusion
i.e., such a person is bom in the wombs of the deluded. He who
abandons a duty, because it is painful, such relinquishment is
Rajas (Gita 18/8) the fmit is pain (Gita 14/16). Therefore, here
Lord Krsna does not exhort Aijuna to renounce actions but He
orders him to perform actions efficiently and enthusiastically
renouncing selfishness, mineness, attachment, desire for fruit and
partiality etc., according to the ordinance of the scriptures. Such
relinquishment is regarded 'Sattvika' (Gita 18/9). The Lord Himself
further declares that there is nothing in the three worlds that
must be done by Him, yet He is engaged in action (3/22-23).
A person becomes slack in performing actions because of
—
two factors (1) It is in the nature of human beings that they
perform action with a view to reaping the fmit. But when,
280 SRiMADBHAGAVADGfTA [Chapter
^
according to the Discipline of Action, he realizes that actions
are to be performed without the desire for fruit, he thinks why
he should perform actions at all. (2) If having started action , he
realizes that it will bear adverse fruit, he feels that he should
not perform it.
A KarmayogT has neither any desire nor expectation of the
perishable fmit of action, he performs actions, only in order to
do good to the world. So there cannot be any slackness in the
performance of duty.
A Vital Fact
Generally, a person does an act promptly and efficiently,
only if it serves his selfish motive, but such an action binds
him. In order to be free from the bondage, he should perform
actions prescribed by the scriptures, disinterestedly.
In the Discipline of Action, all actions are performed for
others. Who are others? Not only other beings and things, but the
—
so-called our own bodies gross, subtle, (senses, mind, intellect
and life-breath) and causal (including 'ego') are also, included in
the term 'others'*. The reason is, that the self (soul) is a fragment
of sentient God , while these bodies and things are the fragments
of insentient 'prakrti' ( matter). All actions are performed through
the evolutes of nature such as body etc., and for the body and
the world which are also evolutes of nature, while the sentient
neither undergoes actions, nor are actions performed for the
sentient. So actions can never be performed for the self. But
* Like the world the body , senses, mind and intellect are also different from
us. Therefore, a KarmayogT without assuming them as his own, serves them.
He does not let the body become sleepy , indolent , heedless, idle and pleasure-
seeking. Thus he renders service to the body . He renders service to the senses
by not allowing them to be engaged in worldly pleasures. He renders service
to the mind by not allowing it to think of doing harm to others or thinking of
sense - objects or futile things. He serves the intellect by not allowing it to think
of the duties of others. He serves all of them by having neither the feeling of
mineness nor attachment .
when the self assumes worldly insentient things, such as a body

etc., as T, 'Mine' and 'for me', he performs actions for himself.
By performing actions for others, attachment and the feeling of
'mine' perish easily.
Everybody can realize that the states of the body (childhood,
youth etc.,) undergo change, but he remains the same. This
unchanging self (soul) has its identity with God, while the
changing body, senses, mind and intellect etc., have their identity,
with the world. Whatever action is performed by us, is performed
with body and senses etc., not by the self . This shows that we
have nothing to do for ourselves, we have to do only for the
world. When we perform actions for ourselves, we are bound by
—
those actions "The man is bound by actions, other than those
performed for the sake of sacrifice (Yajna)."
The imperishable and unchanging self, has no affinity for
the perishable and changing body, senses, mind and intellect etc.
Therefore, there is nothing one's own and for one's own self.
We can do nothing without the help of the body etc., therefore
we have to do nothing for the self. The self can never lack
anything. Without want there can arise no desire. Therefore, It
needs nothing for Itself. In this way, when a man's affinity for
actions and things is severed , if he is inclined towards knowledge,
he realizes the self. On the other hand, if he is inclined towards
devotion, he attains to the state of exclusive devotion.
—
Appendix A man is not bound by performing actions but
he is bound by ‘anyatra karma’ viz., actions which are done
with a selfish motive (for himself ) (Gita 3/13). Therefore the
expression ‘yajnarthatkarmano’ nyatra loko’yam karmabandhanah’
—
means nothing is to be done for one’s own self.
A man can be free from the bondage of actions only when
he renders service to the world with the body, things, ability
and strength (power) which he has received from the world and
covets no fruit. The reason is that the world can’t provide us
the thing which we aim at. We want bliss, want immortality,

want carefreedom, want fearlessness, want independence (self-
dependence). But all this will not be available to us from the
world but it will be available by snapping off our ties with the
world. In order to get dissociated with the world, it is necessary
that whatever we have received from the world, we surrender it
to the world in its selfless service.
Link:—The Lord in the preceding verse declared’ "The man

is bound by actions, other than those performed for the sake of
sacrifice. " Therefore, in order to be free from bondage, actions
instead of being renounced' should be performed, only in the
spirit of performing a duty ( yajha ). The Lord confirms the same
fact, by giving other reasons in the next three verses.
TRTT: IJgT ’ T TET U ^dNld: I

^^
^ ShT
3 :
^T: \
sahayajnah prajah srstva purovaca
^ 11
prajapatih
anena prasavisyadhvamesa vo'stvistakamadhuk
devanbhavayatanena te deva bhavayantu vah
parasparam bhavayantah sreyah paramavapsyatha
At the beginning, when the creator (Prajapati) created living
beings with sacrifice (Yajna) and said , "By this shall you propagate;
let this fulfil all your requirements for the sacrifice (yajna)." By
this gratify the gods and let the gods foster you, these caring for
each other selflessly through your duties, you shall attain to the
supreme good. 10-11
Comment: —
—
'Sahayajnah prajah srstva purovaca prajapatih' One, who
creates beings or things etc., it becomes his duty to preserve
-
Verse 10 11] SADHAKA-SANJIV ANI 283
them. Brahma is the creator and Lord of creation and so he

always thinks of the preservation and salvation of creation . Thus,
he is known as 'Prajapati' (The Lord of creation).
At the beginning of creation Brahma, the creator, created man
by providing him with power for performing actions and also
bestowed upon him discrimination.* The right use of desirable
and undesirable circumstances, leads to salvation. Therefore, the
creator bestowed upon mankind discrimination, in order to enable
them to make the right use of the favourable and unfavourable
circumstances.
Beasts, birds and trees etc., even without having the power
of discrimination, naturally do good to others; but by God's
grace, special power of discrimination has been bestowed upon
mankind. So if a man does not perform forbidden actions, by
attaching importance to his discrimination, naturally actions for
the welfare of others are performed by him.
Though the term 'praja' (creation) stands for gods, sages,
manes, mankind and other beings (beasts, birds and trees etc.,) yet
mankind is particularly, responsible to rear all beings. Therefore,
here the term 'prajah' stands for mankind.
The Discipline of Action (Karmayoga) has been functioning
from time immemorial. In the third verse of the fourth chapter,
also the Lord by the term 'puratanah' declares that the same
ancient Yoga has been taught to Aijuna by Him, which was
lost to the world by a long lapse of time. The same fact has
been pointed out here in this verse, in a different way by the
term 'pura' (at the beginning) by declaring, "Not only I, but also
Brahma, at the beginning of creation, having created men ordered
them to follow the Discipline of Action." It means that , this
Discipline of Action has been going on from time immemorial.
It is nothing new.
* Brahma, the creator creates mankind under the instruction of God and with
His power. So in fact God is the real creator of creation (Gita 4/13;17/23).
In the fourth chapter (from the twenty-fourth to the thirtieth

verses), all the sacrifices for God-realization through wealth,
austerities, Yoga (spiritual exercise), vital force etc., have been
described. Generally the term ’yajna’ is taken as oblation, or sacrifice.
But in the Gita, the term stands for all the prescribed actions as
laid down in the scriptures. All the duties performed according to
one’s caste, order of life, religion, nature, time and circumstances
etc., are included in the term 'yajna.’- Actions performed for the
welfare of others, are also included in yajna (sacrifice). It
is a man’s responsibility, to perform such a sacrifice (duty).
' Anena prasavisyadhvamesa vo’stvistakamadhuk^ Brahma,
the creator says to mankind, "By the performance of duty shall
—
you propagate and by doing so you shall get all the requisites
necessary for performing your duty."
Aijuna was not willing to perform his duty. Therefore,
Lord Krsna says to him that he should learn the lesson of
performing his duty, from the creator's words. By performing
his duty for the welfare of others, he would progress here, as
well as hereafter.
Performance of actions in a disinterested way, leads to
salvation, while performance with a selfish motive, leads to
bondage. Here, is explained the topic of performance of duty,
without having any desire for fruit. Therefore, the term ’istakama'
does not stand for the desired material, it stands for the required
material for sacrifice (duty).*
* In the preceding verse Lord Krsna declared, "The world is bound by actions
other than those performed for the sake of sacrifice i .e. , by actions performed with
the desire for fruit." Further in the thirteenth verse He declares , "Those sinful ones
who cook food for their own sake i .e. , perform actions for fruit, verily eat sin."
Thus in the preceding as well as the next verse there is mention of renunciation
of the desire for fruit . So in the middle verses (tenth, eleventh and twelfth) also
it should be interpreted as the renunciation of the desire for fruit. If the meaning
of the term 'Istakama' is taken as the desire for fruit , it does not fit this context,
as such actions lead to bondage. So the term stands for the required material for
sacrifice (performance of duty).
Verse 10 - 11 ] SADHAKA-SANJlVANl 285
A KarmayogT (the follower of the Discipline of Action), is

ever ready to render service or do good to others. Therefore,
according to the ordinance of Brahma, the creator, such a
KarmayogT does not lack the required capacity and material for
rendering service to others, and for the maintenance of his body.
All this required material is easily available to him. According
to the ordinance of Brahma everybody has been offered this
material, in order to enable him to perform his duty.
In fact , this human body has not been bestowed upon human
beings to enjoy pleasures (Manasa 7/44/1). Therefore, there is
no mention in anyone of the scriptures, that man should enjoy
worldly pleasures. Society also does not permit a person to enjoy
pleasures freely. On the other hand the scriptures, as well as,
society urge a man to bring comfort to others and to do good
to them. It is mentioned in the scriptures, that a father should
foster his son, but it is not mentioned that he is authorized to
expect service from his son. Similar is the case with others, such
as a son and a wife etc.
A KarmayogT always wants to give but not to receive,
because the desire for fruit, besides being a stumbling block
to salvation, is an obstacle to receiving worldly things. This is
everybody's experience, that no one wants to offer anything to a
person who hankers after it. Therefore, Brahma says, that a man
can attain the supreme good (salvation) by performing his duty
in a disinterested manner, without having any desire for reward.
In the expression 'devanbhavayatanena' the term 'deva'
denotes all beings, such as men, gods, sages and manes etc.,
because the aim of the striver, following the path of action, is
to nurture every being. So Brahma, the creator orders men to
offer sacrifice, in the form of the performance of duty, in order
to foster and nurture other people for their advancement. Each
man devoted to his own duty, attains perfection viz., salvation
(GTta 18/45). Men are free in the performance of their duty; so
they should make proper use of this freedom.

—
'Te deva bhavayantu vah* Trees and plants etc., naturally
bear flowers and fruits, but their growth is luxuriant if these are
tended properly. Similarly, a man should perform his duty by
nurturing and fostering the gods by offering worship and service
to them. By doing so, he is sustained by the gods with timely
rain etc. But when he does not perform his duty properly, the
gods do not properly protect and so he has to face calamities,
such as a deluge and drought etc.
—
'Parasparam bhavayantah ' This expression should not be
interpreted to mean that we should serve others only, if they
serve us. It should mean, that we should perform our duty by
serving others, without bothering about of what others do. He,
who cares for the duties of other people, deviates from his own
duty, and has a downfall. Moreover, it is beyond our power
to force anyone, to perform his duty. We have to perform our
duty of fostering others and doing good to them, to the best
of our resources, such as intellect, power, time and material
etc. In that way, our affinity for the insentient ( matter), will be
totally renounced.
We have to serve all our relatives, such as parents, wife,
sons, brothers, brother's wives etc., in a disinterested way by
regarding service as our obligatory duty to them according to
the scriptural injunctions. We are bom, to repay our debt by
serving, because we are indebted to them. It is an error on
our part, if we expect any reward from them or lay claim to
them. We have to serve all beings, but the first preference
should be given to those kith and kin, who have a claim on
our service.
It is an accepted fact that the body, senses, mind, intellect
and possessions are neither ours nor for us. If we sincerely
perform our respective duties, we will add immensely, to the
welfare of the world .
Verse 10 - 11 ] SADHAKA-SANJTVANi 287
A Vital Fact Pertaining to Duty and Right

In the Discipline of Action a striver by performing his duty,
safeguards the rights of others. It is the duty of a son to serve
his parents, and the parents have a right to such service.What is
the right of others, is our duty. Therefore, every person should
perform his duty, in order to safeguard the rights of others,
without paying heed to whether they perform their duty or not.
A man deviates from his duty by thinking of the duty of others
and then has a downfall. Nowadays, in families and society at
large, disquietude, conflict , friction and disorder etc., are rampant.
The root cause is, that people demand their rights but they do not
perform their duty. Therefore, Brahma, the creator preaches to
the gods and men, that it is their duty to do good to each other.
—
'Sreyah paramavapsyatha’ Generally people hold that the
statement, that the gods and men by fostering each other, shall
attain the supreme good , is an exaggeration. But in fact, it is
not so. If anyone is doubtful about it, he himself can translate
this principle into practice and see the same result. When the
trust-money is returned to the owner by a person, he has not the
least affinity for that money, similarly when we utilize worldly
things in rendering service to the world, our affinity for the
world and worldly things, is renounced. As soon as, this affinity
is renounced, supreme good is attained. Therefore, it is an error
to take Brahma's word, as an exaggeration.
So long as, a person performs actions for himself , he is bound
by them, and his actions do not come to an end. But when he
does nothing for himself, nothing remains to be done by him
and he does not commit sin, because desire is the root of sins
(Gita 3/37). Therefore, a striver in order to attain supreme good
(salvation), should perform his duty by renouncing attachment and
the desire for fruit, according to the ordinance of the scriptures.
By doing so, attainment of salvation is axiomatic.
Renunciation of one's desire, leads to the welfare of the entire
world. He, who enjoys pleasures, being attached to them in order

to satisfy his desire, performs an act of violence (downfall), for
himself as well as for those who lack those materials because
they are sad due to the shortage of those materials. Thus a
pleasure-seeking person cannot escape sins. On the other hand,
one gets peace from those people who follow the spiritual path, as
everyone can lay equal claim to spiritual assets. Thus according
to Brahma, the creator, if a man performs his duty renouncing
desire and attachment, he can attain the supreme good viz.,
salvation, without any doubt.
Here, attainment of the supreme good has been specially
mentioned for human beings, rather than gods. The aim of the
gods is not to attain salvation. But they offer rewards to men,
according to their actions, provide required matter to them for
performing actions and enjoy the reward for their good actions
performed in the past. They do not provide the required matter
disinterestedly. But, when even the vilest sinner can attain salvation;
the gods can also attain salvation if they have a desire to do so.
However generally, their aim is to enjoy the heavenly pleasures,
so they have no desire to attain salvation.
—
Appendix Man alone is qualified for performing new
actions, while eighty-four lac forms of lives, life of gods and
life of beings residing in hells, are the lives to reap the fruit of
their past actions. Men with interested motives go to heaven in
order to enjoy heavenly pleasures. Therefore the gods follow
their responsibility and discharge their duty not disinterestedly.
Therefore eligibility for salvation is only for men .
Salvation is innate while bondage is caused one. Human life
is only to attain salvation. Therefore the person who discharges
—
his duty, naturally attains salvation ‘parasparam bhavayantah
sreyah paramavapsyatha.’ For salvation no new work needs to
be done, but whatever work a man does, if he does it for the
welfare of others, by renouncing selfishness, egoism and the
Verse 10 - 11] -
desire for fruit, it will lead him to salvation. Without disinterested

motive, if a man performs his duty, he goes to higher regions
such as heaven etc. The heaven which is attained by performing
grand religious sacrifice, can be attained by a Ksatriya just by
discharging his duty of fighting in a war.
As BrahmajT has told the gods and men to do good to each
other in selfless spirit through their duties, similarly it should
be interpreted that the people of the four Varnas (castes) should
do good to each other. If the people of the four Varnas (social
orders) discharge their duty for the welfare of each other, it will
lead them to salvation.
The entire universe has been created in the manner that there
is nothing (object or action ) for one’s ownself but everything
—
is only for others ‘idarn brahmane na mama’. For example a
chaste wife is only for her husband, not for herself . A woman’s
organs appeal to a man, not to a woman. Similarly a man’s
organs appeal to a woman, not to a man. A mother’s milk is
only for the child, not for her own self and the child’s activities
are to please the mother, rather than to itself. Parents are for
the good of their offspring and the offspring are for the good
of their parents. The audience is meant for the speaker and the
speaker is meant for the audience. It means that one should
not derive pleasure (comfort) himself but should provide it to
others. The universe has not been created to enjoy pleasures but
to attain salvation.
The gods also by renouncing their selfishness, can do good to
others. Therefore among gods also there have been sages such as
Narada etc. Though the Lord’s ordinance does not deprive any-
one of God-realization (salvation) but a man is predominantly
and naturally eligible (qualified) for it.
Here a question may arise that we do good to others but
others instead of doing good to us, do evil to us, then how will
‘parasparam bhavayantah’ be applicable? The answer is that if
we do good to others, others will not be able to do evil to us.

They will have no power to do evil to us. Even if they do evil
to us, they will repent for it afterwards and will lament for it.
If they do evil to us; there will be many others to do good to
us and to sympathize with us. In fact there is no ordinance
anywhere to do evil to anyone. A man because of aversion does
evil to others. ‘Parasparam bhavayantah’ (service to each other
—
selflessly through one’s duty) this applies to mankind. Without
following it people are suffering pain.
T cfTI: II II
istanbhoganhi vo deva dasyante ^ ^
yajnabhavitah
tairdattanapradayaibhyo yo bhunkte stena eva sah
Fostered by the sacrifice (yajfia), the gods, will bestow upon
.
you all the requisite necessary for performing your duty He who
relishes these, without using these in the service of others, is verily
.
a thief 12
Comment: —
—
'Istanbhoganhi vo deva dasyante yajnabhavitah' Here the
term 'Istabhoga' does not stand for the desired objects because
in the preceding (eleventh) verse there is mention of attaining
the highest good and this verse in related to that verse. Secondly,
as long as a man has desire, he can't attain the highest good.
So here this term means that the gods will supply him all the
required material for the performance of sacrifice (duty).
Here the expression 'Yajnabhavitah devah' means that the
gods provide the required material to men by regarding it as
their right (responsibility). Men are indebted to them. So they
have to perform sacrifice (duty).
—
'Tairdattanapradayaibhyo yo bhunkte' Brahma used the
expression, 'Te devah ' for the gods, because before hin\ they
were men, not gods. But here the term 'Ebhyah' stands for
nearness. For God , everyone is near Him (Gita 7/26). It proves
that the holy words from Divine lips, begin here.
Here, the term 'Bhunkte' does not stand only for eating, but
for enjoyment of all the objects (food, clothes, house and money
etc.,) required for the maintenance of a body.
We owe this body to our parents, and it is they, who have
fostered it. For our knowledge, we are grateful to our preceptors
and sages. The gods have provided us with the material necessary
for the performance of duty. The manes guide us, how to provide
ourselves with comforts. Beasts, birds, trees and creeping vines
etc., sacrifice themselves, in order to provide comfort to others
and do good to them (though they are not aware of it). Thus,
whatever material, strength, ability, rank, authority , wealth and
property we possess, we owe it all, to others. So whatever we
possess, should be devoted to the service of others.
The body, senses, mind and intellect etc., are not ours, these
came from the world. So, if we want to enjoy worldly pleasures
by regarding these as our own, they lead us to bondage. But if
we perform our duty by utilizing these in rendering service to
the other people, from whom we have received them, without
expecting any reward, we can get rid of the bondage.
Generally, strivers think that if they render service to the
worldly people, they would be attached to them and would get
entangled in the world . But the Lord's gospel proves, that it is
not service but desire, which leads to bondage. So, it is every
man's duty, like the gods, to serve others and do good to them,
according to his resources. The Lord and gods do not expect
more from him.
—
'Stena eva sah' Here, in the expression 'Sah stena’ (he is a
thief ) the purpose of using the singular number is to emphasise
the fact that, he, who without performing his duty , of giving
the required objects (food , water, clothes etc.,) to others, enjoys

them all alone, is a thief .
The person who without repaying the rightful due of others
and enjoys the objects himself, is a thief. Thus a thief is, he who
performs actions with a selfish motive in order to gain honour and
praise etc. Such a person can never gain purity and peace of mind.
This body is neither different nor can be different from the
world , because it is a fragment of the world. Therefore, if a
person assumes the body as his, without accepting the world
as his, this assumption gives birth to pairs of opposites such
as attachment and aversion and also evil propensities such
as pride, individuality and unevenness of mind etc. A striver
following the path of action, gets rid of the pairs of opposites
such as attachment and aversion etc., easily, because whatever
such a striver does, he does for the welfare of the world. He
even practises the spiritual discipline, not for his own salvation,
but for the salvation of the entire world . The reason is, that if
he regards his salvation different from the salvation of others,
it means that he has unevenness of mind, which is a stumbling
block to his spiritual progress. He, who uses the body, senses,
mind and intellect etc., which he has received from the world,
for his selfish motive, is dishonest.
An Important Fact Pertaining to Duty
According to Indian culture, a man’s only aim is to attain
salvation. Therefore, Brahma, the creator, at the beginning of
creation, urged men to perform their duty while fostering one
another, without any selfish motive (Gita 3/10).
Members of a family commit an error, that they perform
actions under the influence of desire, mineness, attachment and
selfishness etc. So they have to suffer here, as well as hereafter.
They fall a prey to quarrel, fight, envy and jealousy etc., while
hereafter, they have to reap the adverse fruit of the actions
performed by them. When a person serves others in the hope

of reward, he is attached to persons and things. This attachment
leads him to bondage. A selfish man is not liked or praised by
anyone. In a family, objects get concealed from a passionate and
pleasure-seeking person. On the other hand, if a person serves
others with all his resources, he attains salvation and is also
praised , honoured, comforted and supplied things, even though he
is unwilling to receive them. A KarmayogI has no desire to win
honour or praise etc., because desires and pleasures bind him.
Desire for pleasure diverts a man from the performance of
duty, and is conducive to his downfall. So a striver, following
the path of action, should always think of doing good to others
including the members of his family, without having any pride of
doership. As a mother's milk is meant only for a child, similarly,
whatever material a man possesses, is only for others. Therefore,
a man should not regard his possessions as his own and for
him. The possessions will perish but bondage in the form of
attachment and feeling of mineness will prevail. So the Lord
declares, that he who enjoys the objects, regarding these as his
own, is a thief.
A man is indebted to the gods, sages, manes, birds beasts,
trees and creeping plants etc., because it is in their nature to
serve him and do good to him. Therefore, five kinds of sacrifice
(for sages, for gods, for creatures, for manes and for men) have
been prescribed in the scriptures. By this fivefold sacrifice (duty),
he can satisfy all of them. Therefore, having shouldered this
responsibility by making use of his freedom, he can attain to
the supreme good.
The gods etc., do their duty. If men do not perform then-
duty, there is a commotion not only among the gods but in the
entire universe. Consequently there are natural calamities such
as a deluge, drought, earthquake and famine etc. The Lord in
-
the Gita (3/23 24) declares, "If ever, I did not engage Myself
in action, unwearied , men in everyway, would follow My path

and I should be the creator to disordered life as well as, of
destruction of beings" (Gita 3/23-24). As a whole bullock cart
faces a series of jerks, when even a small portion of a wheel
is damaged, similarly even if a single person deviates from his
duty , he leaves an adverse effect on the entire universe. On the
contrary, as the recovery of a diseased limb makes the whole
body healthy, similarly the person who performs his duty sincerely
and efficiently, does good to the entire universe.
Brahma, the Creator, ordered both gods and men to perform
their duty. The gods follow a certain code of conduct, but men
ignore it due to their folly. They start laying a claim to the matter,
which has been bestowed upon them for the welfare of others.
Moreover, they have been endowed with freedom, so that by
making proper use of it, they may be free from the bondage of
actions, in which they have been placed in, since infinity. But,
by misusing that freedom they get attached to actions and their
fruit. Consequently, they get entangled and head for suffering in
numberless future births. Therefore, men should serve all beings
such as God, gods, sages, manes and men etc., with all the
resources and possessions which have been bestowed upon them.
—
Question: How will a Karmayogi keep his body and soul
together, if everything is to be utilized in the service of others?
—
Answer: In fact this question arises only, when a man
assumes the identity of the self , with the body. A Karmayogi
does not accept his affinity for the body . He regards the body
as the world's and, therefore, serve the world with it . He has
his eyes on the imperishable self, rather than on the perishable
body. Only the person who is mindful of his body, can ask
such a question.
As long as a person is eager to enjoy worldly pleasures, he
is keen to remain alive and fears death. A Karmayogi has no
desire for pleasures, all his actions are performed in order to
render service to others, so he does not care, even to live alive.

The question how he will maintain his body, does not arise in
his mind. In fact he who performs his duty, disinterestedly for
the welfare of the world is an asset to the world which provides
for his living. In the domain of God when there is provision
for the maintenance of the bodies of ordinary creatures, such as
beasts, birds, insects, germs, trees and plants etc., whose lives
are for the good of others, how is it possible that there will be
no provision for the maintenance of the body of the striver who
serves all beings, with all his resources including his body?
The preserver Lord by His grace, has equally bestowed upon
beings the material required for the maintenance of their bodies.
A mother is a living example to prove this fact. The mothers'
breasts, where there is blood in abundance are filled with sweet
and nourishing milk as soon as. a baby is bom. Whether it is
through the grace of God or through fate, a man gets the things
necessary for his living. So there is no need to worry about it. In
the domain of God when there is a provision for the maintenance
of the body of even the vilest sinner or a confirmed atheist,
will there not be any provision for maintaining the body of a
KarmayogI ? Therefore, it is futile to raise such a question.
—
Appendix The term ‘yajna bhavitah’ means fostered,
worshipped, enriched by sacrifice. Being in the middle world
the man can foster all living beings who are living in the upper
as well as the lower region. The man has been settled in the
middle region so that he may do good to all. Therefore the man
is qualified (eligible) for attaining salvation .
—
Link: In the ninth verse, the Lord having declared that
mankind is not bound by actions, which are performed for the
sake of sacrifice, ordered Arjuna to perform action for that
sake. The same order of the Lord was confirmed by Brahma' s
word. Now in the next verse, He explains what the fruit of the
performance and non- performance of sacrifice ( duty ) is.
:I
M -ci’ m Hc KUUq U
yajnasistasinah santo
^ ^ ^ ^
^ II
mucyante sarvakilbisaih
bhunjate te tvagham papa ye pacantyatmakaranat
The righteous who eat the remnants of the sacrifice are released
from all sins; but those sinful ones who cook food for themselves
verily devour sin. 13
Comment: — —
'Yajnasistasinah santah' When duties are performed
according to the scriptural injunctions, without any hope of
reward , equanimity (in the form of a remnant of the sacrifice)
is achieved . The main factor in the Discipline of Action is, that
an action is performed only with the material which is received
from the world. Therefore; an action is called 'Yajna' only if
by it selfless service is rendered to the world: After performing
sacrifice (action) the residue 'Yoga' (Equanimity) is, for oneself.
This 'Yoga' (Equanimity) is the essence which has been called
'nectar' in the fourth chapter (4/31).
—
'Mucyante sarvakilbisaih ' Here the term 'kilbisaih' means
sins viz., bondage. The Lord has used the adjective, 'sarva' (all),
which means that having realized equanimity, a man is released
from all bondage. All his actions performed in the past , (as
stored and ripe ones) as well as those performed ones at present,
melt away i.e., are reduced to nothing (Gita 4/23).* When his
actions have been reduced to nothing, he attains to the eternal
Absolute (Gita 4/31).
* When he has no desire, his stored actions of the past disappear. So long
as the body is alive, desirable and undesirable circumstances appear according
to the fortune, but he remains unaffected by them. Thus actions in the form of
fortune also disappear. As far as the actions of the present are concerned , they
are turned into inaction i .e. , they don’t bear any fruit because they are performed
without any desire for fruit.
Verse 13] SADHAKA-SANJTVAN! 297
In the ninth verse of this chapter, the Lord declared, "mankind

is bound by actions, other than those, performed for the sake of
sacrifice." While in the twenty-third verse of the fourth chapter
He declared, "All the actions of the man who works for the sake
of sacrifice, are dissolved." The same fact has been pointed out
here, in this verse. It means, that people who realize equanimity,
the remnant of sacrifice, are liberated from all bondage. Not
only the sinful actions, but also the virtuous actions which are
performed, with the hope of fruit, are conducive to bondage. He
who has attained equanimity as remnant of sacrifice, casts away
both good (virtues) and evil (sins) (Gita 2/50).
Now think over the root of bondage. The desire, that
this should happen and that should not happen, is the root of
bondage. Desire is the cause of all sins (Gita 3/37). So it must
be renounced.
In fact, desire has no independent existence of its own . It is
bom of a feeling of want in the self, while in the self (soul) no
paucity, is ever possible. So the self has no desire. But a man's
self by identifying itself with the unreal body etc., feels the missing
objects for the body, as shortage in him, and thus has a desire for
the unreal. He should realize that he (self ) ever remains the same,
while the worldly objects and actions appear and disappear, these
are bom and perish. So, how can the perishable fulfil the desire
of the imperishable? Therefore, it is a folly to hanker after those
sense-objects. They cannot make up the deficiency. If a serious
and proper thought, is given to this point, desires can be wiped
out easily.
When a striver renders service with his body and things
etc., without regarding these as his and for him, his affinity with
the body and things etc., is renounced and he realizes the real
self. Then, he feels no want. Such a man is liberated from the
bondage of the world, while he is alive.
—
'Ye pacantyatmakaranat' All kind of desire, selfishness,
attachment etc., are included in the expression 'atmakaranat'

(for their own sake). The more selfish a man is, the greater a
sinner he is.
Here the term 'pacanti' denotes, all the mundane actions
such as eating, drinking, walking, sitting and so on. Whatever
action a selfish man performs, either for himself or for others,
performs only for himself. On the other hand , a striver who,
having renounced selfish motives while performing his duty, works
for others only, even when he appears to work for himself. He,
who uses the objects which he has received from the world for
his own enjoyment, actually cooks food for his own sake. It is
a great sin to regard the body, a fragment of the world, as one’s
own and for one's own self. But he who without, regarding the
body as his own, supplies necessities such as food, water and
clothes etc., to it, and does not allow it to be lazy, heedless and
pleasure-seeking, renders service to it and becomes free from the
feeling of mineness and attachment to it.
Man himself, has to reap the fruit of actions performed by
him. But his actions affect the entire world. He who performs
actions for himself, deviates from his duty. That deviation results
in calamities such as famines, epidemics and deaths etc., in a
country. So, it is proper on the part of a man, that he should
do nothing for himself, should regard nothing as his own and
should desire nothing for himself.
He who expects the perishable fruit of actions, is also like
those who cook food, for their own sake. So the Lord in the
first verse of the sixth chapter, declares that a KarmayogI should
perform his allotted duty without depending on the fruit of actions.
When a man totally renounces dependence on the fruit of action,
he does nothing for himself and thus gets established in Yoga.
—
'Bhuhjate te tvagham papa' The Lord condemns the sinful
ones, who perform actions for themselves. Such persons store so
many sins which are not exhausted even after suffering tortures
in hells and eighty-four lac forms of lives, but their sinful actions
remain as stored actions (sancita karma). Human life is such a
marvellous field in which, as we sow so shall we reap for many
births to come*. Therefore, a man must resolve not to commit
sins in future i.e., must not perform actions for himself . Such
a resolution means a great power. The fact is, that all the sins
of a man who resolves to follow the spiritual path, cease to be
committed by him.
—
Appendix The body, ability, rank (position), authority,
knowledge and power etc., which a man possesses, have been
obtained and will be lost. Therefore they are not ours and are
not for us, but they are for rendering service to others. Our
Indian culture is summed up in this principle. As all the organs
of the body are for the welfare of the body , so all the people
of the world are for the welfare of the world. A man may be of
any country, guise, Varna (social order), asrama (stage of life)
etc., may easily attain salvation by rendering service to others
through his actions.
Whatever characteristic we have, is for others, not for us.
If all the people follow this idea, no one will remain bound
but all will become liberated souls. If you use the things which
you have received from the world is the service of others , what
have you spent of your own? It leads you to salvation free of
cost. Besides this, nothing needs to be done for salvation. We
are responsible to spend only whatever we possess, we have no
responsibility to spend more than that. A man can’t do more than
that. If we spend the things, ability and strength etc., completely
in rendering service, we shall attain complete salvation.
In fact the body is useful only for the world, not for one’s
own self because the body is not for us at all. The body is
* In fact this human birth is the first as well as the last birth of all births. If
a man realizes God , it is the last birth. But if he does not attain God-realization,
it is the first one of the infinite births.
needed in order to do some action. If nothing is to be done, then

what is the need of the body? Therefore to do any action for
one’s own self with this body, is a flaw. We can’t do anything
for the self with the thing which we have received, but with
that we can serve the world. The body is a fragment of the
world; therefore whatever will be done with it, will be only
for the world . The body-senses-mind-intellect can’ t go beyond
the world, they can’t be separated from the world. Therefore
performance of actions for one’s own self , is not human nature
but it is demoniac and devilish nature. In fact a man is only a
human being in the real sense, who does actions for the welfare
of others. He who performs actions for one’s own pleasure, verily
devours sin viz., ever remains sad, while those who work for the
welfare of others, are released from all sins viz., become happy
—
forever ‘yajnasistamrtabhujo yanti brahma sanatanam’ (Gita 4/31).
—
Link: Arjuna puts the question to Lord Krsna, "Why do
You urge me to perform this savage deed?" In response to his
question, the Lord having given several reasons, propounds the
necessity of performing sacrifice ( duty ) in order to maintain the
world order, in the next two verses.
xrsNt II
ÎI
II
annadbhavanti bhutani parjanyadannasambhavah
yajnadbhavati parjanyo yajnah karmasamudbhavah
karma brahmodbhavam viddhi brahmaksarasamudbhavam
tasmatsarvagatam brahma nityam yajne pratisthitam
From food, creatures come into being; from rain, food is
produced; from sacrifice (yajna) comes rain and sacrifice is born
available in a well and as the water of the pipe is available

only through the tap or the hole, similarly the all-pervading God
specially manifests in sacrifice.
Performance of actions for one’s own self and assumption
of affinity for the insentient body etc., are the obstacles to
God-realization. These obstacles are removed, when duty is
performed without hoping for any reward, and for the welfare of
others and then God, Who is ever attained, is naturally realized.
Therefore, Lord Krsna is urging Aijuna to perform his duty, by
offering several reasons and examples.
—
Link: In order to maintain the world order, it is man's
responsibility to perform his duty. Therefore, the Lord in the
next verse criticizes a man who does not perform his duty .
T^CT TrafrfcT ^ :I
Rter flleiRl II
^ ^ II
'
'•
evam pravartitam cakram nanuvartayatiha yah

aghayurindriyaramo mogham partha sa jivati
O Partha, he who does not, in this world, follow the
cycle thus set in to motion, is sinful, and sensual desires, and lives
in vain. 16
Comment:—
[Here the Lord, while concluding the topic started in the
ninth verse, addresses Aijuna as ’Partha' to remind him that he
is the son of Prtha (Kunti) who performed her duty even by
suffering troubles throughout her life. So he should also perform
his duty. In fact the action which he was regarding as terrible,
was not really terrible, it was a sacrifice (duty ). He who performs
his duty, follows the wheel of creation, while he who does not
perform his duty, does not follow this cycle.]
—
'Evam pravartitam cakram nanuvartayatiha yah' As a broken
fragment of the wheel of a chariot, gives a series of jerks to the

charioteer, as well as to the driver, similarly a man who does not
follow the wheel of creation, creates an obstacle in the smooth
running of that wheel.
As the limbs and body, have close affinity , so have man
and the world. When a man performs his duty by renouncing
desire, feeling of 'mine', attachment and egoism etc., he gratifies
the entire creation.
—
'Indriyaramah ' Sensual is he, who enjoys the worldly objects
through his senses, by having desire and being attached to the
sense-objects. Such a person is inferior even to beasts, because
beasts instead of performing sinful actions, are purified by receiving
the fruit of their sins of the past. But a man committing new
sins, has a downfall and by creating disturbance in the wheel
of creation, hurts the entire creation.
—
'Aghayuh ' The life of such a man is sinful, because he who
wants to enjoy sensual pleasures, cannot escape sin. The person
who hankers after selfishness, pride, pleasures and prosperity,
causes suffering to others and thus he is of a sinful nature. Saint
TulasTdasa in the Ramacaritamanasa declares, "Those who are
malicious, engrossed in adultery, slanderous and hanker after the
riches of others, are vile and sinful devils in human forms" (7/39).
—
'Mogham partha sa jivati’ The Lord condemns such a person
who does not perform his duty by saying, that such a person
lives in vain i.e., it will be better if he were dead. If such a man
dies, people will not have to suffer without him. During the exile
of Lord Rama, the wild tribes said, that if they did not steal
anyone's clothes and utensils, it meant that they were rendering
service to Him (Manasa 2/251/2). Similarly, such persons who
do not perform their duty, should not at least disturb the wheel
of creation . By doing so they could render service to creation.
Such a person who does not follow the cycle of creation,
has been said to be a thief (3/12), feeding on sin (3/13) and a
sinful and sensual person, who lives in vain by this verse.

/
Gosvanh Tulasldasa also in the Ramacaritamanasa,

—
declares about such a person His envy is like fire, anger like
that of the god of death, sins and evils are like the treasure of
the god of wealth and he does evil to others like the comet. It
is good if such a person like Kumbhakarna goes on sleeping for
a long time (1/4/3).
—
Appendix The description, which has been given from
the ninth to this verse, means only to render selfless service
to others.
—
Link: The Lord has condemned the person who does not
perform his duty, in order to renounce his affinity with the world,
in the preceding verse. Now, in the next two verses, He talks
about the enlightened soul, who having performed his duty, has
renounced affinity for the world.
^5fnqrf^cr
t
WRf ^
HM <4: I
II V9 II
yastvatmaratireva syadatmatrptasca
*
manavah
atmanyeva ca santustastasya karyam na vidyate
But, for a person who takes delight only in the self, is satisfied
with the self and content in the self alone, verily there is no further
work to be done by him 17 .
Comment: —
'Yastvatmaratireva syadatmatrptasca manavah atmanyeva
—
ca santustastasya ' Here the term 'tu' (but) has been used to
differentiate, a person, who has become enlightened having
performed his duty, from the person who does not perform his
duty, as described in the preceding verse.
So long as a person assumes his affinity for the world, he
rejoices in the sensual pleasures, wife, sons and family, remains
satisfied with food and is content in riches. But they cannot

provide him with perfect and lasting rejoicing, satisfaction and
contentment, because the world is ever-changing, insentient and
perishable while the self is uniform, sentient and imperishable.
So how can the self be satisfied and be contented with the world,
when there is not even the least affinity between the two?
A man cannot take delight in the world constantly. A newly
married couple take delight in each other but that joy or attraction
does not continue to exist after the birth of one or two babies.
Sometimes, an old woman is heard saying, about her husband,
"It is good , if the old man dies." The satisfaction provided by
food and riches etc., is momentary and temporary, also.
In fact, the worldly objects cannot provide lasting delight,
satisfaction and contentment to man. If these had provided real
delight, satisfaction and contentment, man would have never felt
their absence. In the self , delight, satisfaction and contentment
naturally exist because the self is real and the real never ceases
to be (Gita 2/16). As the real always exists, there is no deficiency
in it and without that no desire is bom. So there is no desire
in the self . But when the self by an error assumes its affinity
with the world, it seeks delight, satisfaction and contentment in
the world, and has a desire for the worldly objects. When one
desire is satisfied and the second is not bom, at that time, he
remains free from any desire and that state of freedom provides
him with delight. But, man by error thinks that he has received
delight, satisfaction and contentment by the satisfaction of desire.
Had he got that delight by the satisfaction of desire, that delight
should have continued unabated and there would have been no
more desire for that object again. In fact, it does not happen
so. When one desire is satisfied, another new desire is bom and
the process continues. When one has desire, it means he feels a
deficiency and when he receives the desired object, he becomes
a slave to it. Thus a man with a desire ever remains sad.
Here, a point needs attention. A striver rightly thinks that

lack of desire is the root of delight, while desire is the root of
sorrows. But the people attached to the world think otherwise.
They think that they get delight in having received objects or
things and they are, sad without them. If they realize the reality
like the strivers, they could also get rid of desires.
People, who perform actions with the expectation of fruit,
deserve, to follow the Discipline of Action (Srimadbhagavata
11/20/7). Such people derive joy , satisfaction and contentment
out of the world. So the Lord, having described such persons who
perform actions without the desire, for their fruit declares that
such strivers, unlike the worldly people, are delighted, contented
and satisfied in the self (Gita 2/55).
In fact delight, satisfaction and contentment are not different
from each other, yet they seem to be different, because of a person's
affinity for the world. As soon as this affinity is renounced, an
enlightened soul is delighted, satisfied and contented in the self,
their difference which seemed to exist, disappears.
The Lord in this verse, has used the terms 'eva' (Only) and
'Ca' (And) twice, while further in the eighteenth verse, He has
used these terms, once. That shows, that a KarmayogI (One who
follows the Discipline of Action) does not suffer a shortage of
delight, satisfaction and contentment and needs no greater bliss
than this one (Gita 6/22).
—
'Tasya karyam na vidyate' The aim of the performance
of actions for a man, is to attain salvation or God-realization.
When this aim is achieved by anyone following the Disciplines
of Actions, Knowledge or Devotion, nothing remains to be done,
known and acquired by him and that is the supreme achievement
of a human life.
In the self, there is no shortage. But so long as a man because
of his affinity for the world, feels shortage in him (self ) he
performs actions for himself by regarding the body as T and
Mine'. In that case there remains some work which needs to be

done by him. But when he, instead of performing the actions for
himself, performs them for others, such as body, senses, mind,
intellect, life-breath, parents, wife, sons, family, society, country
and the world, his affinity for the world is renounced. When his
affinity for the world is completely renounced, nothing remains
to be done by him, because there is no activity then in the self.
Whatever action is performed , that is performed because of the
affinity for the world, by worldly things. Therefore, work is to
be done by those, who have affinity for the world.
An action is performed, when there is desire to acquire
something, and desire is bom of want. The enlightened souls
have no want, so they have to do nothing .
When through the Discipline of Action, an enlightened soul
is delighted, satisfied and contented in the self , and nothing
remains to be done, known and acquired by him, he transcends
prescription and prohibition. Though such a God-realized soul,
rises above the ordinance of the scriptures, yet his actions are
in accordance with the scriptural injunctions, and these are
examples for others.
The expression 'Tasya karyam na vidyate', does not mean that
no action is performed by that God-realized soul. But it means
that though no work remains to be done by him, actions are
performed by him, for the welfare of others. As the activities such
as lowering and raising of eyelids, breathing and digestion etc.,
go on automatically, similarly, all exemplary activities prescribed
by the scriptures are automatically performed, by the enlightened
soul, (as he has no sense of doership).
—
Appendix A KarmayogI performs all actions with a selfless
motive to serve the world. As the Ganges is worshipped with
Ganges-water; similarly by applying the body, senses, mind,
intellect and ego, which he has received from the world, in
rendering service to the world, the connection with the body
and the world is snapped off and the Self or Divinity is revealed.
Therefore he takes delight and is gratified and is contented in
the Self alone.
—
The worldly injunction and prohibition both are indeed
prohibition (negation) because these two can’t last (remain). A
KarmayogI having renounced affinity for the world rises above
all prescriptions and prohibitions. Tasya karyam na vidyate’
(He has no duty to perform).
=T cJI 'W q|2PT; |

| |
|
naiva tasya krtenartho nakrteneha kascana

na casya sarvabhutesu kascidarthavyapasrayah
For him in this world, there is no gain whatsoever, in the
performance of an action or its non-performance, nor does he have
any self -interest in other beings. 18
Comment: — —
’Naiva tasya krtenarthah’ Everyone has a tendency to do
some work or the other, for himself. So long as a man has the
tendency to acquire worldly things, some work remains to be
done by him. He is bound by the desire of acquiring something
or the other. Performance of duty is inevitable in order to get
rid of that desire.
—
Actions are performed in two ways either in order to
satisfy desire or to get rid of desire. Common men work in order
to satisfy their desires, while a KarmayogI performs actions, in
order to get rid of desires. Therefore, an enlightened soul being
free from desire, has not the least affinity for the performance
of duty. Actions are performed by him, automatically without
any selfish motive, for the welfare of the entire creation.
Such a God-realized soul realizes that all the worldly objects,
body, senses, mind and intellect etc., are not his own, but these
belong to the world.
So, these should be utilized for the world. This is, because
no action can be performed without the help of the world. Apart
from this, matter required for action, is also an offshoot of the
world. It is in no way related to one's own self. Therefore, nothing
is ours. The cosmos can never be meant for an individual. Here,
lies the fault with man, that he tries to utilise the cosmic entity
for his individual purposes. This generates unrest. If he utilises
his body, senses, mind, intellect and matter etc., for universal
use, he can get a state of quietude. This characteristic exists in an
accomplished KarmayogI, that all his so-called body, senses, mind,
intellect and matter etc., are utilised for the service of the entire
world. Thus, he is totally unconcerned about his bodily activities.
Even then, a great person instinctively performs excellent deeds,
ideal for the generality of men. Thus, by utilizing these for the
world, he attains great peace and his actions are exemplary.
—
’Nakrteneha kascana' He , who assumes his affinity for the
body, senses, mind and intellect etc., and remains inclined towards
indolence and sloth , does not want to perform actions, because
he wants to enjoy pleasure which arises from sleep, indolence
and sloth, and which is declared to be of the nature of ignorance
(Gita 18/39). But, how can a great soul, who transcends even
the Sattvika happiness, be inclined towards pleasure, arising
out of ignorance? When he has not even the least affinity
for body etc., how can he be inclined towards indolence and
heedlessness etc.?
A Vital Fact
Generally strivers attach importance to actionlessness.
They want to place themselves in trance (Samadhi) and, being
completely unattached with actions, so that no thoughts are left
to act. This is an excellent and useful thing no doubt, but not
as a principle (final truth). Though inaction is superior to action,

yet it is not the goal.
Inclination and abstention, both are within the realm of nature.
Upto the 'Nirvikalpa' trance, every stage is within the reign of
prakrti, because deviation is possible even at this stage. Every
action takes place in prakrti. Even a deviation from trance involves
action and without action such deviation is impossible. Therefore
like walking, speaking, laughing and hearing etc., sleeping, sitting,
standing, keeping quiet, fainting and going into a trance, also are
actions. The real essence (conscious self ) is free from inclination
and abstention both. The self, is an untainted illuminator of action
and inaction both. When a person identifies the self with the
—
body, actions are divided into two classes performance and
non-performance. But in fact, both of these belong to the same
class. Till attachment to the body persists, non-performance of
an action, is also an action. As 'go' is a verb so 'stand' is also a
verb and both involve activity, though in the former the activity
is clearly seen, while in the latter it is not apparent.
The question of performance or non-performance of actions,
arises only when a man has affinity with a body . Unless such
affinity is there, no action is possible.
An enlightened soul who renounces his total affinity for nature,
and its evolutes, (the insentient matter), realizes the self , which
transcends both activity and non-activity. Therefore, a striver
should renounce his affinity for matter (egoism and attachment to
the body). The self (tattva) ever remains the same, as always.
'Na casya sarvabhutesu kascidarthavyapasrayah ' When —
a great soul has not the least selfish affinity for a body and
the world, all his actions are automatically performed for the
welfare of others. As limbs of a body are ever engaged in doing
good for the body, the body (a fragment of the world) of that
enlightened soul, ever remains engaged in doing good to the world.
Moreover, he has not the least pride or desire for fruit or
Verse 18] SADHAKA-SANJIV ANl 313
selfish motive, like a hand when it washes the face.

In the preceding verse, the Lord declared that there exists
no work that needs to be done by a God-realized soul. In order
—
to explain the reason, the Lord mentions three factors (1) Such
a soul has no interest in what is done. (2) He has no interest
in what is not done. (3) He does not depend on anything or
creature for any interest of his.
In fact, the self has no interest in what is done or what is not
done and has no affinity with, either any being or thing because
no action is performed by the self . All actions are performed, only
when the self assumes its affinity for nature, and the things bom
of nature. Therefore, no action is to be performed for the self.
So long as a man has a desire to do, to acquire and to
live, and he is afraid of death, he has got to perform actions.
But when he renounces this desire and is not afraid of death,
he has not to perform action, but action (duty) is automatically
performed by him. One who is susceptible to deviation from
duty needs advice.
An Important Fact
In the Gita, Lord Krsna explains the marks of a God-realized
soul according to the Discipline, which they follow as strivers.
The same description has been given here, in the seventeenth
and the eighteenth verses.
The topic of the Discipline of Action, begins from the thirty-
ninth verse of the second chapter, but the gist has been explained
in the forty-seventh verse of the second chapter, when the Lord
declares it in four stages:—
(1) Thy right is to work only.
(2) Have no desire for its fruit.
(3) Do not be the cause of the fruit of action.
(4) And let thy attachment be not towards inaction.
In this verse (3/18) is the description of a God-realized soul,

who has attained perfection through Karmayoga, as described in
the previous verse. Whatever, has been said there, (in 2/47) in the
second and the third point for the striver, the same has been said,
in the second half of this verse, for the God-realized soul, that
he has no affinity for any creature or thing. Similarly, whatever
has been stated in the first and the fourth point for the striver,
the same has been said, in the first half of this verse for a God-
realized soul, that he has no interest in what is done or what
is not done. Thus, in the verses seventeenth and eighteenth, the
description of the marks of a God-realized soul, who has realized
Him, through the Discipline of Action, has been given.
According to the Discipline of Action, the eighteenth verse
should have preceded the seventeenth verse, because when a
God-realized soul, has no interest in what is done or what is
not done, and when he does not depend on any creature for
any interest of his, he gets joy, satisfaction and contentment in
his own self. But, in the sixteenth verse the Lord declared , "He
who does not perform his duty, lives in vain." Therefore, in the
seventeenth verse by using the expression 'Yah tu' (who but), the
Lord explains that if a God-realized soul, does not perform his
duty, he does not live in vain, but his life is very useful, as he
has attained the aim of human life. Therefore, nothing remains
to be done by him.
The state in which nothing remains to be done, can be attained
even by a common man, by performing his duty, efficiently
without expecting any reward, because everyone deserves to
attain Him. The practice of Karmayoga, can be performed in
all circumstances. The desire for sensual pleasure, is the main
obstacle to the performance of one's duty. So, if a striver wipes
out this desire for pleasure by serving others, without having
any selfish motive, he can attain supreme peace by getting rid
of all pains, and sorrows of life. As far as the supreme peace
is concerned, everyone is equally deserving, to attain it, while

it is not possible, for everyone to have worldly possessions in
equal share.
—
Appendix In the world ‘performance of action’ and ‘non-
performance of action’ are related expressions. Therefore ‘I have
—
to do nothing’ this is also an action. But in Godhood ‘inaction
is natural and automatic. The reason is that the divine entity has
nothing to do with action or inaction. Therefore a God-realized
KarmayogI has neither any relation with a thing, nor with a
—
person nor with an action ‘yo’vatisthati nengate’ (Gita 14/23).
From his view-point nothing exists except the divinity.
—
Link: The Lord in the next verse explains, what a striver
should do in order to attain the state of a God- realized soul,
described in the preceding verse.
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tasmadasaktah satatam karyam karma samacara

II
^ II
asakto hyacarankarma paramapnoti purusah
Therefore, perform duty efficiently without attachment, for by
actions without attachment, man attains the Supreme. 19
Comment:—
—
' Tasmadasaktah satatam karyam karma samacara’ The term
Tasmat* (therefore) has been used to connect the preceding verse
with this verse. In the preceding verse, the Lord declared that
actions are performed by a God-realized soul, for the welfare
of others though there is no need for him to perform these.
Therefore, the Lord uses the term ’tasmat’, to make Arjuna to
realize God , by performing his duty without expecting any
reward . The reason is, that the self has no interest in what is
done or what is not done. Actions are ever performed for others,
not for the self. When a striver performs actions for others, his
attachment to perform actions disappears, and he gets established
in the self. He is attached to them, when he thinks "I am body ",
"The body is mine" and regards the perishable objects such as
body etc., as significant.
It is attachment, not action, which leads to one's downfall.
Being attached to the body, senses, mind , intellect and other
mundane objects etc., a man performs actions, in order to derive
pleasure out of them. This attachment for the materialistic objects
etc., leads him to the cycle of birth and death. The Lord declares,
"Attachment to the modes bom of nature, is the cause of the
birth of soul in good and evil wombs" (Gita 13/21). When a
striver performs actions without attachment, his affinity for the
insentient (matter) is renounced.
All actions of a striver who performs them, being free from
attachment, are automatically for the welfare of all creatures,
while the person who is attached to mundane objects and actions
etc., cannot do good to others.
So far, we have used mundane materials such as a body etc.,
for our own pleasure and prosperity. Therefore, we are indebted
to the world. We can repay our debt by performing our duty for
the welfare of the world. When we perform action for ourselves,
instead of being free from debt, we run into debt , more and more. -
Therefore, we have to take birth in the world again and again,

in order to free ourselves of debt. By performing actions for
the welfare of others, we get out of the old debt and we cease
to run into new debt, as we perform actions in a disinterested
way. Thus, we are liberated from bondage.
An action cannot be performed constantly, but attachment
remains constant. So the Lord by the expression "Satatam asaktah"
urges Aijuna, to be constantly free from attachment. A striver,
should perform his duty, prescribed by the scriptures constantly
without attachment. In fact attachment also does not remain
constant. Even when the world itself is not constant, it is ever-

changing how can its attachment remain constant? In spite of that,
in the assumed ego, attachment seems to be there, constantly.
'Karyam' viz., duty is that, which can be done and must be
done. In other words, duty is action, which must be performed for
the welfare of others, according to the ordinance of the scriptures
and according to one’s capacity, by renouncing one's selfish motive.
In this way, duty is linked to the welfare of others.
Everyone has the freedom and capability to perform one's
duty . It can be performed very easily. But it is because of
heedlessness, indolence and desire for fruit, that its performance
seems difficult. A man can perform his duty, independently under
all circumstances. Attachment perishes through the performance
of duty, while it enhances through the non-performance of duty.
By performing duty for the welfare of others, we get rid of our
present attachment and by not expecting any reward from them
get rid of future attachment.
The term 'samacara' means, that the duty must be performed
very carefully, enthusiastically, promptly and duly, so that the
aim may be attained. If there is the least dereliction of duty, it
creates a great hurdle in the path, of a Karmayogl. A man's duty
according to his caste, order of life, nature and circumstances
prescribed by the scriptures is 'sahaja karma’ (innate duty). One
should not give up one's innate duty, even though it may have
flaws (Gita 18/48), because by doing so, one does not incur sin
(Gita 18/47). So, the Lord seems to urge Aijuna, to perform his
innate duty of waging war, because he is a Ksatriya (a member
of the warrior class), even though the act may seem terrible to
him. An innate duty must be performed without attachment, as
it leads to equanimity.
When a being is bom as a human being, he is provided
with all the matter, such as body, riches, property etc., and he
has to leave behind all the materials here, when he departs. It
proves that he has been granted this material in the same way,
as a clerk is provided with the material in the office, so that
he may work with it. But it does not mean, that it is his. As
a clerk is paid for doing the office work, similarly a striver
who performs actions for the world, his affinity for the world
is renounced and he realizes his identity (unity) with God. This
unity with God, is his reward.
This world is the field for practising spiritual discipline.
Whatever material has been provided to us here, is only for
practising spiritual practices, rather than for pleasure and
prosperity. It is, neither ours nor for us. If and when, we gain
our own objectives viz., the Supreme Bliss (God-realization),
(Self-realization) nothing remains to be gained after that i.e.,
there remains no desire for anything else (Gita 6/22). But we
may acquire innumerable worldly things, the desire to acquire
more, is never satisfied, it rather enhances.
When by error, a person accepts a thing as his own and for
him he is attached to it. The Discipline of Action is an easy
and good method, to wipe out this error. A KarmayogI, who
without assuming a thing as his own and for him, uses it in order
to render service to others, is easily liberated from the worldly
bondage, as he performs actions for the world, by renouncing
attachment, a feeling of 'mine' and desire etc., for the same. Thus
the flow of his actions, is towards the world and he is liberated.
On the other hand, a common person who performs actions with
attachment, with feelings of 'mine' and desire etc., the flow of
actions is towards him and so he is tied to these.
—
'Asakto hyacarankarma' It is a man, who establishes a link
with the world , and not the world with him. A striver should
perform actions for the welfare of the world without attachment,
having no desire for their fruit. His present affinity for the things
Verse 19] SADHAKA-SANJlVANT 319
and persons of the world is renounced, by rendering service to

them, and with things and persons of the future by having no
desire for these.
In a fair, volunteers render service to the public, without
expecting any reward. So they sleep soundly without even
remembering any person of the public. Similarly, a striver who
serves others without expecting any return not ever honour and
praise etc., does not remember them and is thus easily liberated
from the worldly bondage.
In the Discipline of Action, actions are performed for the
welfare of others, without any attachment. Attachment can be
wiped out, only when actions are performed according to the
scriptural injunctions (Manasa 3/16/1). Attachment can never be
wiped out by performing forbidden actions.
—
'Paramapnoti purusah' As in the thirty-fourth verse of the
thirteenth chapter the Lord has mentioned attainment to the
Supreme by the term 'param' (the supreme) for a Sankhyayogl
(follower of the Discipline of Knowledge), similarly, it has been
mentioned here by the same term for a KarmayogI, (follower
of the Discipline of Action). It means that a striver according
to his taste, inclination and faith, attains God-realization, by
anyone of the Disciplines of Action, Knowledge or Devotion
(Gita 5/4-5). God is, He Who pervades everywhere, everytime,
Who is everyone's and is attainable to everyone, undoubtedly
and automatically.
—
Question: How can the pride of doership which is an
obstacle to God-realization, be wiped out?
—
Answer: Common people perform actions for themselves,
thinking that they are the doers. But a KarmayogI thinks that
whatever he has acquired from the world, is not his, but it is
of the world. Therefore, with the body, senses, mind, intellect,
money and material etc., which he has acquired from the world, he
renders service to the world. Thus his pride of doership perishes.
320 £RIMADBHAG AV ADGITA [Chapter 3
A KarmayogT, does not perform actions, in order to enjoy

their fruits. He regards, the body as a fragment of the world.
Therefore, there is nothing special to be proud of, if the body
renders service to the world, in the same way , as a hand is not
proud of rendering a great service to the face, by washing it.
A man performs actions in order to achieve a goal. As
soon as the action is over, he gets engrossed, in that goal. As a
businessman starts business in order to earn money, but as soon
as his transaction is over, he starts counting the money without
even thinking of customers etc., who had come to buy articles
from his shop. A worldly man, having a mundane aim, remains
engrossed in the world but he cannot be identified with the
world, in spite of doing so, because the world is kaleidoscopic
and insentient, while the self is uniform and sentient. But the
striver who performs actions having God- realization as his aim
gets identified with God, (whether he realizes this fact or not),
because both of these are uniform and sentient. In this state of
identification, no question can arise regarding the pride of doership.
Actions have a beginning and an end. So a person who
performs an action, also ceases to be a doer, as soon as the action
ends. But being under an illusion, he regards himself as a doer,
even when he does not perform any action. Thus by considering
himself as a doer constantly, his pride of doership, instead of
perishing, enhances. An orator, considers himself an orator even
when he does not make a speech. He regards himself superior to
the audience and wants the people to honour and serve him and
to fulfil his necessities. But if he regards himself as an orator
only, during the period of a speech and not afterwards, he will
expect no reward from the audience, and thus his doership will
merge in his aim.
As an eater regards himself as an eater, only when he eats
food, a Karmayogl also regards himself as a doer, only when he
performs actions and not at other times. Suppose a Karmayogl,
delivers discourses and he has won high fame; in spite of that,

if an occasion arises to hear a discourse, he can easily listen to
it, without expecting any honour, respect and status, as now he
considers himself a listener, not a speaker, without any superiority
complex. He becomes a hearer or a speaker, according to the
need of the moment. Thus his pride of doership does not remain
constant. A thing which changes actually, does not exist. So
how can a relationship with it remain constant? By thinking so,
a striver comes to realize his egolessness.
An actor in a drama plays the role of Hariscandra, but
while playings that role, he does not regard himself as a real
Hariscandra. Similarly, a KarmayogI, while performing all actions
according to the scriptural injunctions, does not regard himself,
as a doer. He, like an actor, serves the world with the worldly
things, without regarding these as his or for himself. Thus he
has no pride of doership, in the least.
Similarly , he accepts his affinity for his kith and kin, while
serving them, only in order to serve them. He performs his duty to
the best of his capacity and resources, towards his wife, children
and other members, even though they are ugly, hard-hearted and
quarrelsome. Moreover, he thinks that his wife or children are
not only his, but also of others. For example, his wife is her
children’s mother, her father's daughter, her brother's sister and
so on. Thus, they have also a claim on her. Similar, is the case
with other relatives such as father, sons and brothers etc. So a
striver performs his duty efficiently, like an actor without thinking
of the duty of others. By having the pride of doership, a man
thinks of the duty of others and by thinking so, he deviates from
a duty, while a KarmayogI does not accept his constant affinity
for his caste, order of life, sect and circumstances etc., and so
he performs his duty efficiently. A thing which is not constantly
in existence, is for that matter, not in existence at all. Thus, the
sense of doership of a KarmayogI automatically perishes.
A Vital Fact
A man has his identity with God, if he has no sense of doership
unless he ignores the reality. As a swing while moving, stops still
for a fraction of a second, at the rope end, in the same way, there
is always the state of actionlessness (equanimity) after a swinging
action ends and the second one begins. Secondly, if we perceive
in the right perspective, we come to know that as the rope of the
swing when it moves, remains straight, a man also remains in a
state of equanimity , even while working. If he wants to realize
this fact, he can do so, as soon as an action is over. In case a
striver is ever careful, in this respect , he can realize equanimity
or his identity with God, where there is no sense of doership.
In order to wipe out the pride of doership, a striver should
distinguish the real which really exists, from the unreal (illusion)
which seems to exist. The world which is changing always is
illusory while the all-pervading Lord is real and He is automatically
—
attainable to everyone from Brahma , the creator, to even an
ant, equally.
The world which seems to exist, is every second getting
destroyed. The senses, mind and intellect etc., with which the
world is seen, reflect nothing but illusion. The all-pervading
Lord Who ever exists, is always attainable to us. Therefore, in
the Gita it has been declared, "The unreal has no existence and
the real never ceases to be" (2/16).
All the worldly objects and actions are nothing but an illusion.
Actionlessness, exists at the beginning and the end , of every action.
And this is a rule , that whatever is at the beginning and the end
also remains in the middle. Therefore, actionlessness automatically
exists, even when an action is going on. That actionless essence
viz., the Sentient or God is the illuminator, of both actions and
actionlessness and He, transcends the two.
It is because of our attachment (affinity) to the illusion (objects,
Verse 20] SADHAKA-SANJlV ANI 323
actions and persons etc.,) that we cannot realize God. As soon as

attachment is renounced, ever attainable God is realized. Therefore,
when being free from attachment, we apply this illusion (body
and objects etc.,) in the service of the illusory (world), the flow
of this illusion (body and objects etc.,) is towards the world and
God the divine essence that is ever attainable, remains.
—
Link: Has there been any person who attained perfection
( God -realization ) through the performance of action, without
attachment ? The Lord answers the question in the next verse.
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karmanaiva hi samsiddhimasthita janakadayah

lokasangrahamevapi sampasyankartumarhasi
It was by action alone, that Janaka and others attained
perfection. Thou should perform selfless action, also for the good
of the world. 20
Comment:—
—
'Karmanaiva hi samsiddhimasthita janakadayah' The term
'adi' stands for, 'beginning' as well as, 'like'. Here the former
meaning does not apply because before Janaka, there had been
great souls like Vivasvan, Vaivasvata Manu and king Iksvaku,
who had attained perfection through the performance of action
-
(Gita 4/1 2). Therefore, here it is used in the latter sense which
means that some great souls like Janaka, before and after him,
leading householder's life attained salvation by action .
This Discipline of Action is very old. By this discipline,
Janaka and several other great souls have attained salvation or
God-realization. Therefore, if anyone at present or in future, wants
to realize God through the path of action, he without regarding
the body and the objects as his own, should apply these in the
service of the world by considering these as the world's. In fact,

they belong to the world. By doing so one’s affinity with the
world is easily renounced and God is attained . Therefore, the
Discipline of Action is an easy, good and independent means
to realize God.
Here the expression, ' Karmana eva' stands for the expression
'Asakto hyacarankarma' i.e., performance of action without
attachment. By performing the actions thus, a man is liberated
from their bondage otherwise he is enslaved (Maha., Santi. 241/7).
It is the characteristic of the style of the Gita, that the
Lord briefly repeats the main idea of the preceding verse in the
next one also, which is of great help to a striver. Performance
of action without attachment explained in the preceding verse,
is explained in brief in this verse by the expression 'Karmana
eva'. Similarly, He will explain the main point, described in the
sixth verse of the twelfth chapter, again in the seventh verse in
brief , in the expression, "Whose mind is set on Me".
Here the Lord instead of the expresssion 'Karmana eva',
could have used the expression 'Yogena eva'. But here the topic
is of the performance of action without attachment. Therefore,
the Lord has used this expression, which suits the context.
In fact, the sentient Lord cannot be realized through insentient
actions alone. The stumbling block to God-realization is removed
through the performance of action, without attachment. Then the
all-pervading God is realized.
A Vital Fact Pertaining to God-realization
Generally people think that they can attain God , by performing
action or by making effort. They hold that , as they have to make
a lot of effort in order to meet a high officer, they will have to
make much more effort, (in the form of penance, fasts etc.,) in
order to attain God, Who is the Lord of infinite universes. But
that is an error on their part.
Human life has a great affinity for actions. So in the Gita it

is mentioned, "Meeting death when passion prevails, the embodied
soul, is bom among those attached to action" (14/15). Therefore,
a man has an inclination for action and he wants to attain his
aim through actions. He believes that as the worldly things can
be acquired through actions, so God could also be realised by
action. So he tries to attain Him through action. But the fact is,
that the Imperishable Lord cannot be attained by actions. Only
the perishable worldly things, can be acquired through actions,
because all actions are performed with the help of a perishable
(body, senses and mind etc.,) while God is realized by total
renunciation of affinity for the perishable.
Every action has a beginning and an end, so its fruit is
also perishable. A thing which is at some distance (unacquired),
with the point of view of space or time can be acquired by
action. Thus, only the worldly things which are perishable,
changeful and confined, can be acquired through action. But
the Lord Who pervades everywhere and Who is uniform and
imperishable, cannot be attained through action. He is naturally
attainable. Worldly things cannot be acquired by thinking alone
but the Lord can be realised by thought, because He is close to
us. The fact is, that the Lord is not attained by thinking alone,
but when a striver thinks of the Lord , he stops thinking of the
world . As soon as thinking about the world is renounced, the
ever attainable Lord is realized.
Not only the all-pervading God, is never away from us but His
being away from us, is impossible also. He is much nearer, these
even the supposedly close Tness, which is limited spatially and
temporally, but God knows no limitation. In order to experience
such a close and ever available God , it is deceiving one's self ,
to apply logic and arguments as if it were a worldly object.
Worldly things cannot be acquired only by having a keen
desire, while God can be realized, only by having a keen desire.
Human life is meant to have a keen desire for God-realization,

not for sense enjoyment. This desire is not aroused, because
man has a desire for worldly pleasures and prosperity. If desire
for pleasure and prosperity is renounced, a keen desire for
God-realization may be aroused instantly and God may also be
realized immediately.
It is necessary to clearly understand, the difference between
the ’aim’ and the desire, for fruit. God-realization is the aim
of human life, while desire to acquire perishable things, is the
desire for fmit of action. An aim is achieved , while desire for
fruit of action is wiped out. Self -realization or God-realization
is the aim, rather than the fruit. Action which is performed in
order to attain an aim, cannot be called an action with 'desire
for fruit'. Therefore, a Karmayogx performs all actions, with an
objective rather than with a desire for fruit.
In Karmayoga (Discipline of Action), prescribed actions
are performed with the aim of renouncing affinity for actions
( matter). Such a striver performs actions for the welfare of
others, by renouncing selfish desire for fruit , while a common
man performs actions for himself, with the desire for fmit. In
the case of the latter, the action is turned into fmit and so the
fmit has its affinity for the action; while aim has no affinity for
action. When a striver performs action for the welfare of others,
without expecting any reward, his misconception that the Lord
is far away from him, is removed.
— —
' Lokasangrahamevapi sampasyankartumarhasi' The word
'loka' includes three aspects (1) Human world (2) Creatures of
the world (3) All the scriptures (except the Vedas ). Performance
of actions (of daily routine) for the human world and its creatures,
according to the ordinance of the scriptures is 'Lokasangraha'
(maintenance of the world).
'Lokasangraha' means to persuade the people to turn to the
real, by dissuading them from the unreal. If a great soul, through
Verse 20] -
his word and action, persuades people to turn towards the real,
from the unreal, it leads them to salvation.
If he performs his duty merely as a show, it is not
'lokasangraha'. He should perform his duty sincerely, according
to his caste, order of life and sect etc.
No action is as such either superior or inferior. Whatever
action is performed, according to one's caste, order of life, sect,
time and circumstances, is regarded as superior. Actions are
regarded as superior and inferior according to their form and
fruit.* When desire for fruit is renounced, all actions lead to
perfection or God-realization. As far as renunciation of affinity
—
for the insentient (matter) is concerned! all actions superior or
inferior, are of equal importance.
No one can live without the help of others. A body is acquired
from the parents; knowledge and education is received from
preceptors. Food stuff , clothes, a house and other necessities of
life, are prepared by others. Thus everyone has to depend on
others for his necessities. Therefore, every person is indebted to
others. In order to get out of this debt, he has to perform his duty
for the welfare of others, without any selfish motive. When he
does not regard the body and other worldly objects in the least
as his own or for him, he is freed from the debt.
—
Appendix Here the expression ‘Karmanaiva hi samsiddhi-
masthitah’ proves that Karmayoga is an independent discipline for
salvation. The kings such as Janaka etc., also attained perfection by
performing actions because they ruled over their empire in order to
serve others and to comfort them rather than for their selfish end.
—
‘lokasarigrahamevapi sampasyankartumarhasi’ this expression
means that you should set an example to the people that by
practising Karmayoga supreme goal is attained.
* Oratory is regarded as superior to sweeping. Less charity seems to bear

less fruit while more charity seems to bear more fruit.
—
Link: How action leads to the maintenance of the world,
is discussed, in the next verse.
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yadyadacarati sresthastattadevetaro janah

sa yatpramanam kurute lokastadanuvartate
Whatsoever an ideal person does, he is followed by others, as
well. Whatever standard he sets, the world follows the same. 21
Comment: —
—
' Yadyadacarati sresthastattadevetaro janah' An ideal man,
is he who knows the reality about the world (body etc.,) and the
self. He realizes that the body, senses, mind, intellect , riches,
property and family etc., are not his, but these belong really to
the world. Not only this, but he does not regard renunciation,
dispassidn, devotion, knowledge and other virtues also as his
own, because by doing so, his egoism is nourished which is an
obstacle to self-realization. The feelings, "I am a renouncer,"
"I am dispassionate," "I am a devotee" and "I am a knower"
nourish his egoism and thus these are stumbling blocks to Self-
realization. There is no personal ego at all in a Self-realized
person the prime ego remains only for common dealings and is
engaged in rendering service to the world, as it belongs to the
world (Gita 7/4; 13/5).
The body, riches, family, position, ability and authority
etc., which have been provided to us by the world, are neither
meant for our pleasure nor for our possession , but these are
for service of others. He who enjoys these himself, is verily a
thief (Gita 3/12). All of these belong to the world and so great
men utilize these in rendering service to the world. They have
a natural inclination, for the welfare of all beings.
The feeling of selflessness, causes unity and love, while a
feeling of selfishness, causes strife, the former, leads to salvation

while the latter to degradation . By regarding the body as T,
'Mine' and 'For me' the feeling of selfishness, is caused. Great
men who do not accept a feeling of affinity for the body, have
no selfish motive. So all their actions, are for the welfare of
others. The sight, touch, talk and thinking of such great men,
automatically lead to die welfare of people. Even, the air which
touches them does good to the people.
—
Such great men are of two kinds (1) 'Avadhuta' the
hermit kind, who lead a holy and lonely life; such hermits are
—
—
ideal only as hermits, not for common folk. (2) 'Acarya' Model
—
for others who are an example to others. Their actions are,
according to the scriptural injunctions. They have neither egoism
nor a sense of 'mine'. Their actions are automatically performed,
for the welfare of the world. They leave their sweet smell by
destroying bad smell, just like a blooming flower. Such great
men have their identity with the Lord, because both of them
work for the welfare of the entire world.
Different limbs of a body, constitute the body and remain
ever prepared to help one another. When anyone is injured, and
they consider its recovery as that of the entire body. Similarly,
all the beings of the world, in spite of being different, are one
and the same, and the performance of duty by one, is for the
welfare of the entire world.
As far as actions and words of the great . men, are concerned,
they leave a gross impression which is restricted, because actions
are limited. But, as far as their feelings are concerned, their
influence is subtle and limitless, as the feelings are limitless. They
set examples for other people, by performing duty, according to
their caste, social order, sect etc., and make a strong impression
on others.
Though a great man does not perform any action for himself ,
as he has no pride of doership, yet people feel that he performs
actions. So the term 'acarati' (Doer) has been used. Actions are
automatically performed by him, for the welfare of others, without
any selfish motive. Though he has nothing to do (Gita 3/17), and
has no egoism (Gita 2/71), yet duty is naturally and efficiently
performed by him, which is automatically for the welfare of
the entire world.
An Important Fact
It is generally observed, that whatever actions are performed
and whatever standards are set, by great men these are followed
by common people.
Common people who attach importance to wealth and
position, follow the examples set by millionaires and leaders,
regarding them as great, though they may not be really so. The
rich people and leaders, resort to evil practices such as falsehood,
forgery, dishonesty, thefts and corruption, to gain riches, fame
and status in society. The common people who consider them
great, follow those evil practices. Thus, evils become rampant
in the society, without any schooling or teaching.
How shocking and surprising it is, that at present a millionaire
is regarded as great, but a devotee, who chants the name of the
Lord a hundred thousand times a day, is not considered great.
People do not think that when a millionaire dies, he will not take
a single penny with him, while the whole wealth of chanting of
the Lord's name, will ultimately go with the devotee.
Great and noble men, such as teachers, preachers, priests,
leaders and rulers etc., who hold positions of honour in society,
should perform their duties very carefully, so that they may leave a
good impression upon other people, who may follow the standards
set by noble men. They are just like drivers, who carry the
passengers to their destinations or might cause accidents.
is free
—
'Sa yatpramanam kurute lokastadanuvartate' A great man
from such evils as desire, feeling of mine, attachment,
selfishness and favouritism and he does not attach importance

to perishable objects. His word automatically, influences people
and they follow his preaching.
Here a doubt may arise, why the Lord has used, 'He sets a
standard' and also 'Whatever a great man does' when either one
of these might have been sufficient. The clarification is, that
though the deed is important, yet a great man cannot perform
acts of the people from different castes, orders of life etc. He
sets a standard by his word, quoting scriptures and historical
characters, so that people of other castes, orders of life and creed
etc., by performing their duty, sincerely and promptly may attain
perfection (Gita 18/45). By following his advice, they start to
perform their duty according to their castes, creeds and orders
of life etc.
Though the scope of such deeds is limited while that of
standard set (word) is wide, yet the Lord has used, five terms
'Yat', 'Yat', 'Tat', 'Tat' and (specially) 'Eva', for the deeds of a
great man. He has used only two terms 'Yat' and 'Tat' for the
standard set by him. It means that the deeds of a great man
have five times the effect, while standard set (word) has only
twice the effect. Therefore, the Lord in the twentieth verse of
this chapter, has laid special emphasis, on the performance of
duty, for the welfare of the world.
If a great man instead of performing his duty, according
to his caste, creed and stage of life etc., preaches the gospel as
a (standard) only, it will not influence people. They will think
that these are merely precepts, which need not be translated
into practice, because the man himself is only preaching, not
practising. Therefore, a great man has to do good to the people
by performing his duty, as well as by setting standards i.e.,
through word.
Only those people, who have faith in a great man follow
his deeds and the set standard (word). But if a person does not
332 & RIM ADBHAGAVADGITA [Chapter 3
regard a great man as really great, he will not follow the deeds
and standard (word) set by him.
In modem times people do not have much inclination for
spiritualism, in spite of a lot of preaching. The reason is, that
preachers themselves, do not practise, what they preach. So it
is a shot in the air. But on the other hand, there are preachers
who believe in the maxim "Example is better than precept."
Their shot hits the target and inspires men to practise spiritual
discipline. Spiritual discourses leave some impression on almost
everyone, but those who are devotees and have reverence, are
immensely benefited.
—
Link: Now, the Lord in the next three verses, lays emphasis
on the performance of duty by citing His own example.
HHCHHHCKHOM ST ch 4Rj II
TT
^ ^
"
II
|
na me parthasti kartavyam trisu lokesu kincana

nanavaptamavaptavyam varta eva ca kamiani
There is nothing in the three worlds, O Arjuna, that is for me
to do, nor is there anything unattained, that should be achieved;
yet I engage Myself, in action. 22
Comment: —
* Na me parthasti kartavyam trisu lokesu kincana nanavaptam
-
—
avaptavyam * The Lord is not confined to one world. So He is
saying that there is nothing in the three worlds, that should be
done by Him. All men, beasts and birds etc., perform actions,
in order to attain something or the other. But the Lord mentions
here, an uncommon fact, that He also performs action, though
there is nothing which should be done or attained by Him.
Though God has nothing to do for Himself, yet He incarnates
for the welfare of others and performs action for the protection of
Verse 22] SADHAKA-SANJIV ANI 333
the good, for the destruction of the wicked and for the establishment
of righteousness (Gita 4/8). The Lord creates the universe, also
for the salvation of creatures. He has created heavens, so that
beings may reap the fruit of their virtuous actions. Eighty-four
lac, forms of lives and hells, have been created , so that beings
may reap the fruit of their evil actions, while human life has been
created so that a human being, having transcended virtues and
vices, may attain salvation viz., God-realization. This is possible,
—
only when he does nothing for himself. All his activities actions,
with the gross body, thinking with the subtle body and trance
with the causal body, should be applied to the welfare of the
world. The reason is, that this threefold body, is not of one's own,
but it belongs to the world. Therefore, a KarmayogI considers
the body, senses, mind, intellect and all the matter etc., of the
world , (which in fact belong to the world) and he utilizes them
in rendering service to the world. If he uses these in order to
enjoy pleasures, he commits a blunder. When a person accepts
worldly things as his own he wants to reap the fmit and in
order to reap the fruit, he has to perform action. Thus, so long
as a man perform action in order to attain something, his duty
remains to be performed by him.
If we give a serious thought to the subject, we realise that
a man has to do nothing for himself , because God Who is to be
attained is ever-attainable and the self is eternal while actions and
their fruits are perishable. So, how can the perishable (actions
and their fruits) have their affinity for the imperishable (self )?
Actions have their affinity for the body and the world, rather
than the self. Therefore, there is nothing to be done for the self.
When there is nothing to be done for the self , how can there be
anything to do for God?
While talking about an enlightened soul, who has attained
perfection through the Discipline of Action, the Lord (in the
seventeenth and eighteenth verses of this chapter) declared, "There
exists no action to be done, by such an enlightened soul who

is delighted, satisfied and contented, in the self. Such a soul
has nothing to do with the performance or non-performance of
actions, and he has not the least affinity for selfishness, with any
being. Yet he performs actions for the welfare of the world."
Similarly, the Lord declares, for Himself, there is nothing that
should be done by Him, yet He is engaged in action for the
welfare of the world. It means that an enlightened soul becomes
identical with the Lord (Gita 14/2) and as the Lord is a model
in the three worlds (Gita 3/23; 4/11), similarly an enlightened
soul is a model in this world (Gita 3/25).
—
'Varta eva ca karmani' Here, the Lord by the term 'eva'
(only) means to say, that He performs actions enthusiastically,
promptly, carefully and thoroughly.
As the compartments of a train attached to an engine, follow
the engine, similarly the Lord and the saints (who have nothing
to do and nothing more to attain), perform their duty and other
people follow them. These latter people have a desire to act and
to attain, something or the other. They get rid of this desire by
performing their duty, without expecting any reward. If the Lord
and the saints, did not perform their duty, the people would also
follow their path, and they would become indolent and heedless
and would perform forbidden actions. So they would not get rid
of desires. Therefore, duty is automatically performed by the Lord
and the saints, for the welfare of the whole humanity.
As the Lord always performs His duty, He never abandons
it, similarly a striver should always perform his duty , so that he
may attain God easily. If an aspirant does not perform his duty,
he remains deprived of God-realization.
—
Appendix In Mahabharata the Lord has declared His duty
in the three worlds to sage Uttarika —
dharmasamraksanarthaya dharmasamsthapanaya ca
taistairve$aisca rupaisca tri$u lokesu bhargava
-
(ASva. 54/13 14)
Verse 23 - 24] SADHAKA-SANJIYANl 335
‘For the protection and establishment of righteousness, I

manifesting Myself in several Form and guise, behave (act)
accordingly.’
TRTT
^ ^T: II
c II
^r^jcrf ^
TT3IT; II II
yadi hyaham na varteyam jatu karmanyatandritah
mama vartmanuvartante manusyah partha sarvasah
utsldeyurime loka na kuryam karma cedaham
sarikarasya ca karta syamupahanyamimah prajah
For, if I did not engage Myself in action without care, men
would in everyway follow My path, O Arjuna. If I did not
perform action, these worlds would perish and I would
prove to be the creator of confusion and for the destruction of
-
these people. 23 24
Comment: —
[In the twenty-second verse, the Lord by a positive inference,
laid emphasis on the performance of duty. In this verse, He by
the negative inference, mentions the harm that would be done
if He did not perform duty.]
’Yadi hyaham na varteyam jatu karmanyatandritah * The —
term ’Hi’ has been used here to support the expression "I engage
Myself in action", used in the preceding verse.
The Lord declares that it is impossible for Him, not to perform
—
action. But if it is so assumed that He does not perform action in
this sense the expression ’Yadi jatu’ (If ever) has been used.
The term ’atandritah’ means, that actions should be
performed, very carefully and promptly, renouncing indolence
and heedlessness. By doing so, affinity for actions is renounced.
As a stiff twig is easily broken but an elastic one cannot be easily

broken. Similarly , affinity for actions is renounced, if these are
performed, carefully and promptly, but these are not renounced
if performed , indolently and heedlessly. Therefore, the Lord (in
the nineteenth verse) has used the term 'Samacara' (Perform well)
and here the term 'atandritah' (unwearied), has been used.
If there is recollection of an action, time and again, it means,
that there has been some fault (desire, attachment, incompletion,
indolence, heedlessness, indifference etc.,) in the performance of
that action and so affinity for it, has not been renounced.
—
'Mama vartmanuvartante manusyah partha sarvasah' By this
expression, the Lord seems to declare that those who follow His
path really deserve to be called human beings, while those who
while away time because of indolence and heedlessness, and
demand their rights, do not deserve to be called human beings
even though in human-garb.
In the twenty-first verse of this chapter, the Lord declared,
"Whatever a great man does, the same is done by others as well;
and whatever standard he sets, is followed by others," while here,
He declares, "Men in everyway follow My path". It means that
a great man is a model for the human world only, while the
Lord is a model for the three worlds.
The Lord incarnates in the world, to set an example to
other people. He who does not live for himself, and knows
the art of living, in the world. The world is an educational
institution, where we have to learn how to do good to others,
by renouncing desire, attachment and selfishness etc. Through
this lesson, we have to attain salvation. The only aim of human
life, is to perform our duty by serving others and doing good
to them, including members of the own family and try to lead
one another, to salvation.
—
'Utsldeyurime loka na kuryam karma cedaham' The Lord (in
the twenty-third verse) explained the harm if He performed action
Verse 23 -24] SADHAKA-SANJIVANl 337
unweariedly and now (in the twenty-fourth verse) He explains

the harm that could be done if he did not perform action.
'Though, it is not possible for the Lord not to perform action,
—
yet if it is so assumed' in this sense the Lord has used the
—
term 'Cet' (If ) this expression means, that a man should not be
attached to inaction (Gita 2/47). Therefore, the Lord by citing His
own example says, that He performs action even though there is
nothing unattained, which remains to be attained by Him. And
if He did not perform action (according to the caste and order
of life in which He has incarnated), He would be the creator of
confusion of castes and cause destruction of the people. It is so,
because by renouncing their duty, men will also got steeped in
the mode of ignorance (Gita 14/18).
The Lord is a model for the three worlds and all beings
follow Him. Therefore, if the Lord does not perform His duty,
no one in the three worlds, will perform his duty and thus they
will suffer a downfall.
'Sarikarasya ca karta syamupahanyamimah prajah' If the
Lord did not perform action (duty), these worlds would perish
—
and He would be the root cause of their destruction, but this is
not at all possible.
The term 'sahkara' stands for the mixture of two castes.
Aijuna (in the fortieth and the forty-first verses of the first
chapter) said, "If I fight the family will be ruined. With the
min of the family, the immemorial religious rites of the family
will be destroyed. With the destruction of the religious rites,
impiety will overcome the whole family. By the prevalence of
impiety, the women of the family will become immoral. With
the corruption of women, mixing of castes (intermingling of
castes) will result." Thus, Aijuna meant to say, that war would
lead to the mixing of castes.* But the Lord contradicts Aquna's
* Even according to the argument of Arjuna , non- performance of duty
(action) is the cause of confusion of castes. Confusion of castes arises only when
statement, by citing His own example when He declares that

confusion of castes, would arise by the non-performance of duty.
Therefore, here Lord Krsna seems to urge Aijuna to wage the
war, otherwise he would be the creator of mixed castes.
An Important Fact
The Lord, answers Aijuna's question, "Why do You urge
me to engage in this terrible action?" In the twenty-second, the
twenty-third and the twenty-fourth verses, by citing His own
example that He engages Himself in action even though He has
nothing to do personally with it and nothing to attain in the three
worlds. Therefore, He urges him to be engaged in action.
The Lord gives Aijuna a hint, that He had agreed to be
his chariot-driver and he as His chariot-warrior is performing
His duty very carefully and efficiently, so that other people
may follow His example as He stands as a model for them. So
he should also perform his duty as a Ksatriya ( member of the
warrior class) carefully and efficiently.
—
Link: Having described the need for the performance of
duty, by Him, the Lord in the next two verses, urges a man of
knowledge to perform action, carefully.
'HTtd: « *4 u*fagi 4) cj-> 4Pd *TK?T I
women are corrupted and they become so by non- performance of their duty . If
women believe that they should perform their duty by remaining chaste, in the
same way as their husbands performed their duty by sacrificing their lives, they
cannot neglect their duty . Thus by performing their duty , they will maintain their
chastity and there will be no mixing of castes.
saktah karmanyavidvariiso yatha kurvanti bharata

kuryadvidvariistathasaktascikirsurlokasangraham
na buddhibhedam janayedajnanam karmasanginam
josayetsarvakarmani vidvanyuktah samacaran
As ignorant men act with attachment to action, O, Bharata
(Arjuna), so should the wise act without attachment, thus wishing
.
the welfare of the world Let no knowing man, realising the
self, unsettle the minds of ignorant people, act with attachment
but he should make others to act, while himself performing his
duties with devotion 25 26. -
Comment: —
'Saktah karmanyavidvariiso yatha kurvanti bharata' The —
expression ’saktah avidvaihsah' has been used, for those ignorant
men attached to worldly pleasures, who have full faith in the
scriptures, the ordinance of the scriptures and also the actions
sanctioned by the scriptures, and who are neither enlightened
nor vile but are attached to actions, pleasures and objects. They
are called ignorant (unwise) because of their desire, though they
have bookish knowledge of the scriptures. They are well-read
but are not enlightened. They are called ignorant, because they
perform actions for themselves.
Such ignorant people, perform their duty scrupulously
according to the ordinance of the scriptures without heedlessness
and indolence believing that it will not bear fruit, if duty is not
performed scrupulously according to strict scriptural ordinance.
The Lord urges wise people, to act in the same way, without
attachment for the welfare of the world.
'Kuryad vid vaihstathasaktasciklrsurlokasarigraham' ’asaktah’
—
and Vidvan’ unattached wise men, are enlightened souls* who
’
—
are totally free from desire, a feeling, of ’mine*, lust, favouritism,
* The supreme state (of God-realization) which is obtained by men of

renunciation is also attained by men of action (Gita 5/4-5), yet in that state also
there is a little difference in their marks and natures according to the path each
selfishness etc., and who have not the least attachment, to body
and other objects etc.
The expression 'Lokasangraham ciklrsuh' (wishing the welfare
of the world) has been used for the expression 'Lokasangraham
evapi sampasyan' (with a view to the welfare of the masses)
used in the twentieth verse of this chapter and explained, in the
twenty-first verse.
All actions of wise men, are naturally performed for the
welfare of the world. They have also no egoistic notion, that
they are engaged in the welfare of others. As a licentious person,
is attached to sensual pleasures, the greedy to riches and an
infatuated one to the family, the wise are engrossed, in the welfare
of all beings, naturally and without any egoistic feeling. Because
of the total renunciation of affinity, for the materialistic world,
their so-called bodies, senses, minds and intellects etc., are
inclusive of the term 'loka' (world) used in the expression,
'lokasangraha' (welfare of the world).
People think that such wise men have a desire to be engrossed

in the welfare of the world, but in fact they have no desire at all.
They regard the body, senses, mind , intellect, objects, position,
riches, ability and all other resources, as of the world and for
the world, which these really are. So all of them, automatically
remain engaged in rendering service to the world, without any
expectation of reward.
The terms, 'yatha' (as) and 'tatha' (so), have been used, to
point out that as ignorant men scrupulously act for their selfish
motive, so the wise should act, without attachment, aiming at the
welfare of the world. When the wise perform actions thus for
the welfare and salvation of all beings, good and sweet feelings,
automatically propagate.
followed. The men of renunciation remain indifferent to actions while men of
action perform actions very prompdy. This difference is not hard and fast. It is
found in some realized souls.
-
Verse 25 26] SADHAKA-SANJIVANI 341
An ignorant person performs action scrupulously, in order

to reap its fruit, while a wise man is neither attached to the fruit
of action, nor has any duty to perform. So, it is possible for him
to be indifferent to action. Therefore, the Lord directs him to
act, without attachment.
In the twenty-first verse, a great (wise) man was called a
model, but here he has been called a follower. It means that
a wise man may either be a leader (model) or a follower, as
automatically good to the world is done by him. For example,
Lord Rama preaches a gospel to His subjects and also goes into
exile by obeying His father. In both cases, welfare of the world
is done by Him because He has nothing to do either with the
performance or non-performance of such actions.
A wise man who performs actions without attachment, having
no desire for its fruit, automatically leaves an impression on
the ignorant people, who are attached to action, whether it is
clearly noted or not. Not only people, but beasts and birds are
also influenced by such feelings and actions.
So long as, a man does not perform prescribed actions
without desire for fmit, his cycle of birth and death continues.
As long as, he works for himself, he has to act, because the self
is eternal, but an action and its fruit are perishable. Therefore, it
is everyone's obligatory duty, to work for the welfare of others,
without any selfish motive.
The Discipline of Action (performance of action without
desire for fruit) seems difficult, because we attach importance
to the worldly objects. If we resolve, that we have to perform
all actions for the welfare of others without any desire, the path
of action will become easy, and quick.
In fact, there is no importance as such of the object, rather
it is of its use. That use is significant, only when one does not
attach much value to the object. No worldly object is personal,

it belongs to the world. But it has been given to us, so that we
may make a proper use of it. When we regard it as our own, it
becomes difficult for us to use it for the welfare of others. In
fact, it is neither an object nor an action which leads to bondage
but it is attachment to it which binds.
The wise, perform actions for the welfare of the world
without any egoistic notion, because they hold that whatsoever
possessions such as body, senses, mind, intellect, position etc.,
have been acquired from the world, and these belong to the
world. So it is honest on our part, to use the worldly-materials,
in the service of humanity; there is nothing creditable in returning
trust money to its owner. In doing so, we are simply relieved
—
of our responsibility a debt has been repaid. In like manner,
by using our possessions in the service of the world, we merely
repay the debt we owe to the world, since it is only from the
world, that we have received these possessions.
'Na buddhibhedam janayedajnanam karmasanginam
—
josayetsarvakarmani vidvanyuktah samacaran' A wise man
without attachment , who has been described in the twenty-fifth
verse by the expression 'Asaktah vidvan ,' has been called 'Yuktah
vidvan' here.
An enlightened soul, who remains, equanimous, is unmoved
under all circumstances, whose senses are controlled and to whom
a clod, a stone and a piece of gold, are same, is called 'Yuktah
Vidvan' (wise man established in the self ) (Gita 6/8).
Ignorant men attached to prescribed action, who have been
described in the twenty-fifth verse by the expression ’Saktah
Avidvamsati have been called by the expression 'Karmasanginam
Ajnanam' here. These people have been called ' Karmasangf
(attached to action) and 'ajnanl (Ignorant), because they perform
action prescribed by the scriptures, for themselves, (in order to
gain pleasure, honour and praise etc.)
Verse 25 - 26] SADHAKA-SANJIV AN! 343
Great men have greater responsibility, because common men

follow them. Therefore, the Lord urges the wise man, that he
should not perform any such action or make any such utterance,
as may lead the ignorant to a downfall, which has been called
here 'as buddhibhedam' (unsettlement in the minds). Therefore, a
wise man should perform virtuous actions, according to his caste
and order of life for the welfare of other people, so that they
may be inspired to perform their duty, without any desire for
fruit. This rule also applies to important persons of society and
a family that they should perform their duties scrupulously, and
they may set an example for other members of society and family.
Some of the examples, of unsettling the minds of ignorant
people, are as follows: —
1. Knowledge is superior to action. Actions bind a man.
This type of preaching undermines faith in action.
2. Everybody performs actions with a selfish motive. Desire
for fruit is natural. Why should a man perform action, if he
has, no desire for its fruit? Such thoughts unsettle the minds of
ignorant people.
3. When a person performs actions, with the desire for their
fruits, he has to take birth again and again, to reap the fruit of
his actions. Thus common people cease to have faith in the fruit
of action. Such statements unsettles the minds of ignorant people.
Consequently, they renounce the performance of virtuous actions,
even though they remain attached to their fruit.
The fact is, that it is not action, but attachment, which leads
to bondage. Thus an enlightened soul instead of confusing the
minds of ignorant people, should perform his obligatory duty,
according to his caste and order of life and also get it performed
by others, so that they, instead of having a downfall, may rise
to a higher level. He should admire their virtuous actions, and
make them aware of the evil actions, so that they may renounce
these. Moreover, he should explain to them, that it is not proper
to have a desire for the fruit of virtuous actions, such as sacrifice,

charity and adoration etc., because this fruit is nominal. It is just
like selling a precious jewel for the price of pebbles and so it
is not a wise act. But if they act without desire for fruit, it will
lead them to bliss.
Similarly, he should not confuse the minds of ignorant people,
about adoration and spiritual practice. Generally, people say that
it is futile to chant the Lord's name, without concentration. But
an enlightened soul should preach , that chanting of the Lord's
name never goes in vain. But if the name is chanted with
concentration, it expedites spiritual progress. Everyone possesses
some virtue or the other. Therefore, when an enlightened soul
wants to preach a sermon to a common man, he instead of
reproaching and insulting him, should praise his virtues and
then should preach the sermon. Such a sermon makes a strong
impression, upon the common man. The chief of a family or the
society should also do the same.
The Lord through the terms 'samacaran' (duly performing)
and 'josayet' (should get them to perform) directs a wise man
(i) to perform his duty, scrupulously according to the scriptural
injunctions, (ii) he should make the ignorant men, who are
attached to action, perform their duty.
Ostentation in the performance of actions is hypocrisy,
which is a mark of demoniac nature (Gita 16/4). Therefore, the
Lord orders people to perform actions, not for show, but for
the welfare of the people. An enlightened soul should set other
people, who are attached to action, to act by performing then-
duty scrupulously, without attachment and also by preaching
a sermon. He should inspire them to discard selfishness, and
also inspire them through his example and precepts, to perform
prescribed actions and to refrain from forbidden actions.
—
Appendix Enlightened exalted souls and God both are —
free from egoistic notion. Therefore they perform their duty
Verse 27] -
for the welfare of others, not for themselves. A striver should

do nothing for himself because in the self there is no sense
of doership. The act of deviating the people from the sinful
( wrong) path and directing them towards the virtuous (right)
path is welfare of others. The method of the welfare of others
—
is to act according to the ordinance of the scriptures; but a
striver from within should have the feeling that he has to do
nothing for himself. But he should not divulge the fact among
people that he does nothing for himself.
—
Link: Now, the Lord distinguishes the unwise from the wise,
in the following verses.
II V9 II
prakrteh kriyamanani gunaih karmani sarvasah
^
ahankaravimudhatma kartahamiti manyate
All actions are performed , in all cases, by the modes of
nature (prakrti). He whose mind is beguiled by egoism thinks,
"I am the doer." 27
Comment: —
—
'Prakrteh kriyamanani gunaih karmani sarvasah' All the
functions of the world, such as birth and growth of bodies and
plants, flow of the Ganges and changes in worldly things etc.,
as well actions, such as seeing, hearing, eating and drinking etc.,
are carried out by the modes of nature. But, a man deluded by
egoism divides all activities performed by cosmic energy, into
—
two parts To the first part, belong actions, which he thinks he
—
does not perform but occur naturally such as formation of the
body and digestion of food etc. The second part, consists of those
actions which he thinks he performs, such as seeing, speaking
and eating etc. A man out of delusion regards himself as the
doer of the latter class of actions. Intellect, ego, mind, five subtle
elements, ten organs of perception and actions, and five objects
—
of senses these are also called the modes of nature, because
they are the evolutes of the three modes of nature, (goodness,
passion and ignorance). The Lord declares that all actions are
performed by the modes of nature, not by the self.
—
'Ahahkaravimudhatma' ’Egoism’ is a state of mind, while he
(the self ) is the knower of that state. But by an error, he identifies
the self with that state, and thus he is deluded by egoism.
As a body denoted by the term 'Idam', is different from the
—
self, so is egoism. 'Idam' cannot be T this is the rule. But, when
he regards egoism as self, he is known as 'ahahkaravimudhatma'
(one whose mind is deluded by egoism). This assumed egoism
is not wiped out by efforts, as these involve the ego. But, it is
wiped out by non-acceptance viz., non-assumption.
An Important Fact
Egoism is of two kinds: —
(i) Real* as '1 am' (relating to one's existence).
—
(ii) Unreal (assumed) as '1 am body'.
'Real egoism' is natural and eternal, while unreal egoism',
is unnatural and perishable. Real egoism, can be forgotten but
cannot perish, while unreal egoism may appear, but cannot exist.
A man commits an error, that he forgets real egoism (self ) and
assumes the unreal egoism (I am the body) to be true.
—
'Kartahamiti manyate' Though all actions are performed by
modes of nature, yet a person whose mind is deluded by egoism,
* Real egoism in fact is not egoism. It is an aggregate of Truth, Knowledge
and Bliss. It is called, ’real’, because it never changes, while the unreal egoism,
changes. Today a man is uneducated. Having received schooling he says he is
educated . Thus the unreal egoism changes. But he (the self ) remains the same .
As soon as he ceases to identify himself with the unreal egoism, the real egoism,
as the aggregate of Truth, Consciousness and Bliss, remains.
thinks that he is the doer, because he regards egoism, as the self.

It is because of this egoism that he identifies the self with the
body, senses, mind and thus regards the self as the doer. This
egoism is self-made and so it can be eliminated by the self . The
method , to throw it out is, through non-assumption. This false
assumption, can be rooted out, if he realizes that he (the self )
is different from the body, senses and mind etc.
—
Performance of actions and non-performance of actions all
are activities. Sleeping, waking, sitting, walking and trance etc.,
are included in activities, which take place in nature, while the
self is free from performance and non-performance of actions. The
self is the illuminator and knower of them. A man automatically
remains established in the self, but the self assumes its affinity
for actions. This assumed affinity, is called 'egoism'.
An Important Fact
As a wave is a part of an ocean, so the ocean and the wave
belong to the same class. Similarly a body, a fragment of the
world and the world, belong to the same class. The soul (self )
is different from the world or the body. Man does not take the
world , to be his own Self T but he does take, even though
wrongly, his body to be so.
Just as a wave without an ocean, has no independent
existence of its own, similarly, without the world, there cannot
be any separate existence of the body. But, when a man, whose
mind is deluded by egoism, identifies the self with the body,
several desires are bom in him, as he has desire for family,
riches, praise and pleasures etc. He does not realize, that by
identifying the self with the body, he is already a captive and
these desires will strengthen the bondage and will hurl him into
the abyss of adversity.
Even though a striver during his disciplining period, may
not feel that he is above and beyond the modes of prakrti but
when he accepts to be so with a strong faith, he starts feeling

himself beyond prakrti. Thus, just as a person, is bound due to
his'wrong assumptions, in the same way he is freed from his
'
shackles through correct assumptions, because it is a principle

that an assumed fact, ceases to be by unassuming it. The same
fact, has been pointed out by the Lord, in the eighth verse of
the fifth chapter by the term 'manyeta' (should believe) when He
declares, "The man, who is united with the Divine and knows
the truth, thinks that he does nothing at all". By such thinking,
a striver realizes the truth.
When even the unreal assumptions such as '1 am the body ',
'1 am doer', become so steady , that it seems difficult to renounce
these; why would the reality, '1 am not the body' and '1 am not
a doer', not become steady ? And once the reality is confirmed,
how can it be abandoned ?
—
Appendix All actions take place in the material realm. In the
sentient realm there is no action at all. He whose mind is beguiled
by egoism thinks “I am the doer.” ‘The mind being beguiled by
egoism’ means to assume the self s identity with ego, a fragment
of Apara (lower or insentient) Prakrti ( nature) viz., to assume
ego as the self (I am this). This is known identification.
He who regards himself as the doer is sentient but he regards
the insentient ‘ego’ as the ‘self . It means that he who regards ego
as the self, who assumes himself unipresent, is in fact a fragment
of God. In that self no sense of doership is possible (Gita 13/29).
—
In fact the self can’t be identified with the body ‘sarirastho’ pi
kaunteya na karoti na lipyate’ (Gita 13/31) but he assumes his
identification with the body ‘kartahamitimanyate’. In fact there
is no identification, it is merely an assumption. It means that
the self does not become a doer but there is only assumption of
—
doership due to lack of discrimination ‘manyate’. As soon as
he thinks himself to be the doer, scriptural sanction-prohibition
applies to him and he has to become the enjoyer (experiencer)
of the fruit of action.
Verse 27 ] SADHAKA-SANJIVANl 349
In the self there is no action. An action takes place where

there is some empty space. How can an action take place in the
solid self ? But when a person assumes himself to be a doer, the
action of Prakrti, with which he accepts his relationship, bears
fruit for him, which he has to endure. The reason is that he,
who is a doer, is an experiencer.
The self has no relationship at all with any ‘Karaka’
(case). Therefore in the self there is not even an iota of doership.
The realm of doership is different. By now the actions which
have been performed in the species of gods, men, animals, birds,
gnomes and devils etc., out of them no action could have an
access to the self, nor the body could have an access to the
self, because the division of action and object (body) is quite
different, from the division of the self. But without attaching
importance to this discrimination, a man gets bound by action
and its fruit.
He who feels that something is to be done, has affinity with
ego because without the sense of doership no action is possible.
The sense of doership crops up as one thinks of doing something.
With the sense of doership, there is performance of action and
by performing an action, the sense of doership is strengthened.
Therefore by practising the spiritual discipline being an agent
a striver can’t be free from egoism. An action done with the
sense of egoism, can never lead to salvation, because egoism is
the root of all misfortunes, of birth and death. If actions are not
performed for one’s own self , affinity for egoism does not persist
viz., affinity for the entire nature (Prakrti) is renounced. Therefore
a striver instead of attaching importance to the performance of
action, should attach importance to discrimination. By attaching
importance to discrimination, discrimination is naturally revealed
clearly and it guides a seeker. Afterwards this discrimination is
transformed into Real-Knowledge.
flrdfeiT!
TJOTT
' ^ ^
u i c h lct ^HMI
oRf^rT ffcT R^T ^ ' ^ ^
:I
II 6 II
tattvavittu mahabaho gunakarmavibhagayoh
guna gunesu vartanta iti matva na sajjate
Having true knowledge of the respective spheres of modes
(guna) and actions, the knowing soul does not get attached with
.
them, by realising that, it is an interplay of the modes 28
Comment: —
—
’Tattvavittu mahabaho gunakarmavibhagayoh’ Here the
term Tu' (but) has been used to distinguish the enlightened soul,
from the person whose mind is deluded by egoism, as described
The three modes of goodness, of passion and of ignorance,
are bom of nature. The entire universe, including the body, senses,
mind, intellect, creatures and objects etc., is constituted of the
three modes. This is the sphere of the modes of nature. Actions
performed with body etc., is a sphere of action.
The modes (objects) and actions, are ever-changing and
transitory. The matter, has its origin and end; actions have a
beginning and end . To know this fact properly is, having a true
knowledge of modes and actions, along with their divisions. This
is the truth, about the modes of nature and their actions. The
soul, (self ) never undergoes any action. It is ever unconnected
and changeless i. e., it has no connection with things and actions.
This is the truth about the soul.
The ignorant, when he assumes his relation, with the two
spheres of modes and actions, gets himself bound. Philosophically,
the main reason of this bondage is ignorance, but from the stand-
point of a striver, the main cause is, 'attachment .' Attachment
is, a lack of discrimination. It perishes when discrimination is
aroused. This discrimination is particularly, found in human beings.
What is needed is, simply to give it due importance and to
arouse it. Therefore, a striver should wipe out attachment.

The striver, who does not assume his affinity for modes,
(things) and actions, knows the reality of the modes of nature,
and their actions. He may know the reality, either of the modes
of nature and their action or the self, the result is the same i.e.,
he knows the reality of the two.
How to Know This Truth?
1. Though the Supreme self dwells in the body, yet it neither
acts nor is tainted (Gita 13/31). Evolutes of nature (body, senses,
mind, intellect etc.,) are called 'this'. 'This' cannot be 'I'.When
'this' (body etc.,) is not T, how can actions performed by this
(body etc.,) be 'mine'? It means, that the body, senses, mind and
intellect etc., are the evolutes of Nature, while the self is totally
unconnected with them. So how can 'the self be the doer of
actions? He who realizes this fact, is not in bondage. When he
realizes, that he does nothing at all, (Gita 5/8), it means, that he
realizes that he (the self ) is different from actions.
2. All the movements, such as seeing, hearing, eating and
drinking etc., are actions, while food stuff and liquids etc., are
objects. These actions and objects, are known by the sense-
organs (eye, ear, tongue etc.). The sense-organs, are known by
the mind, the mind is known by the intellect, and the intellect
is known by egoism (I'ness). This egoism, is also illumined
by the sentient light, which is the knower, the illuminator and
base, of all of them.
How to know the self (sentient) which is beyond egoism?
In sound sleep, though intellect merges into ignorance, yet
having awaken from sleep, a man says that he slept soundly. It
means, that he existed even , during a sound sleep. Otherwise,
he would not have known (experienced), that he slept soundly.
Thus, everyone in every state, realizes '1 am'. These are called
enlightened souls who, have renounced their affinity even for
T (egoism) and have realized the self .

We have a real affinity for changeless God, while our
affinity for the changing nature, is merely assumed. If we
renounce our affinity for Nature, through discrimination, it is
known as 'Jnanayoga' (Discipline of Knowledge). If this affinity
is renounced by performing duty, for the welfare of others, it is
known as 'Karmayoga' (Discipline of Action). When we renounce
our affinity for nature, we realize Yoga, (i.e.,) union with God.
Otherwise, it is merely Jiiana (knowledge) and karma (action).
Those who realize this real affinity for God, having renounced
the affinity for nature, are, 'tattvavit' (enlightened souls).
.
—
'Guna gunesu vartanta' The body, senses, mind and intellect
etc are also called modes, as these are bom of modes of nature,
,
and all actions are performed by them. Out of ignorance, a man
by assuming his affinity for these modes, becomes a doer of
actions i.e., by regarding the actions and objects, as his own and
he becomes a doer. But, when he realizes that the self is different
and is an illuminator, he cannot think, that he is a doer.
A train, having received power from the engine, runs with the
help of a driver. The engine supplies power but the train reaches
its destination only when the driver drives it. The engine has no
senses, mind and intellect. Therefore, it needs a driver (man) with
senses, mind and intellect. But, a man has an engine in the form
of body and has also senses, mind and intellect to drive it. But
the senses, mind and intellect function having received inspiration
from the source of light. First, light is reflected in the intellect,
from the intellect it goes to the mind , from the mind it goes to
the senses, and then the engine (body) functions. Intellect, mind,
—
senses and the body these are modes and their illuminator, is
the self which is not connected with them. Therefore, the modes
are acting on the modes.
Mostly, the people follow examples set by great men.
Therefore, the Lord declares that as a great man, holds that it
is the modes which are acting on the modes, and does not get
attached to them, while he works for the welfare of the world;
similarly a striver should also do the same.
A Vital Fact Pertaining to Nature And Spirit
There is always an attraction between senses and objects, if
these belong to the same class. Ears have attraction for words,
skin for touch, eyes for form, tongue for taste and nose for
smell. Thus, all the five senses have attraction, for their sense-
objects. Any sense cannot have an attraction, for the object of
another sense. For example, the eye cannot have attraction, for
melodious words. The self in fact , has no attraction for nature, as
it is not of the same character. It is changeless, eternal, pure and
uniform, while nature is, quite otherwise. But by identifying Itself
with a body, a fragment of nature, it has attraction for nature.
The attraction of the embodied soul, for the worldly objects, is
really attraction of nature in nature. The senses of doership and
enjoyership, are in nature, not in the pure self.
Lord Krsna (in the thirty-first verse of the thirteenth chapter)
declared of the self, "Though It dwells in the body, yet It neither
acts not is tainted." The soul, is said to be the cause, in regard to
the experience of pleasure and pain " (Gita 13/20), when it (the
soul) resides in nature (Gita 13/21) i.e., it identifies Itself, with
body etc. It means that it is because of Its identification with
nature (body and senses etc.,) that It becomes happy or sad .
Because, prakrti, inert as it is, is incapable of experiencing
pleasure and pain, and the 'Self (conscious), alone cannot become
enjoyer, without association with Prakrti.
The self is free from the kaleidoscopic, qualities of prakrti,
but it is certainly capable of assuming a relation with prakrti. It
is not , at all inert like a stone, on the contrary it is Knowledge
incarnate. Had the soul not been competent to assume affinity ,
how could it establish relation with prakrti? how could it assume
the activities of prakrti taking place in it (the soul); how could it

assume doership or enjoyership in it? Assuming or not assuming
relation, is a feeling and not an action.
The self , possesses competence to establish a relation
or otherwise; but on its own it is incompetent to act. Only
kaleidoscopic agents can have the capability of taking action.
The Self is by nature, changeless whereas prakrti, changes every
moment. In other words, activeness is innate in prakrti. Therefore,
by establishing affinity, with prakrti, the 'Self supposes itself to
be the doer (Gita 3/27).
It is a merit, rather than a demerit, of the soul that It undergoes
no change. It ever remains the same and is uniform. It cannot
change, in the same way, as ice cannot be hot. But it is free and
so it depends upon it, whether it accepts its affinity for nature
or not, though really it has no affinity with nature.
When the soul identifies itself with the body, it has attraction
for nature and then It performs actions and has to reap the fruit
in the form of pleasure and pain. In fact, pleasure and pain have
no separate existence. Therefore, the Lord urges men to renounce
their assumed affinity for nature, by considering that it is the
modes, which are acting on the modes , while the (soul or self )
is, quite detached from them.
As a matter of fact, disassociation is already there and
association is wrongly assumed. Therefore, it is necessary to
give up this assumed relation and to realise the fact, that it is
only modes that are reacting on modes.
—
'Iti matva na sajjate' Here, the term 'matva' has been used
for knowing'. An enlightened soul, distinguishes the soul from
nature, and so he is not attached to the modes of nature.
By using the term 'matva', the Lord seems to direct striver,
not to be attached to the modes of nature, by regarding these,
as different from the self.
An Important Fact
The methods followed by a KarmayogI, (man of Action)
and a Jnanayogl (man of knowledge) are different. The former,
tries to wipe out his assumed identity with the body etc . In the
Bhagavata, it is mentioned, "Persons with desires, deserve to
follow the path of action" ( 11/20/7) . Lord Krsna in the Gita,
has also laid emphasis on the performance of duty, when He
declares, "Not by non-performance of action does a man attain
actionlessness" (Gita 3/4). "For a sage, who wishes to attain to
Yoga, action is said to be the means" (Gita 6/3) . A KarmayogI,
performs action for others , not for himself; therefore, he does
not become an enjoyer. When he does not become an enjoyer,
his sense of doership, automatically perishes . He becomes doer,
only in order to reap the fruit of action. He does not remain a
doer, if he does not desire the fruit of action. Therefore, in fact
a KarmayogI also does not become, a doer.
In Sankhyayoga (Discipline of Knowledge) there is
predominance of discrimination. Such a striver holds, 'It is the
modes which are acting on the modes'. By thinking so he does
not become a doer of actions. The same fact, has been pointed
out by the Lord (in the twenty-ninth verse of the thirteenth
chapter) when He declares, "He who sees, that all actions are
performed by nature alone , and that the self is not the doer, he
verily sees." When he does not remain a doer, there does not
arise any question of his being, an enjoyer.
In this chapter, the Lord has laid great emphasis on the
performance of action; as "It was by action alone that Janaka
and others attained perfection" ( 3/20); "I engage Myself in action”
(3/22); "A wise man also performs actions, for the welfare of
the world without attachment, as an ignorant man acts from
attachment" (3/25-26). It proves that performance of actions, is
good in everyway.
—
Appendix He, who is not deluded by egoism, is an enlightened
soul. This enlightened soul has been mentioned ‘tattvadarsT ( the
seer of truth) in the sixteenth verse of the second chapter. An
enlightened soul transcends the spheres of mode (guna) (objects)
and actions totally.
So long as a striver has affinity for the world, he can’t be an
enlightened soul. The reason is that a man can’t know the world
so long as he is attached to it. The world can be known only
—
when he disconnects himself from the world this is the rule.
Similarly a man cannot know God by assuming himself apart
from God. He can know Him only by identifying himself with
—
Him this is the rule. The reason is that really we are different
from the world and are identical with God. The body is identical
with the world while we (self ) are identical with God.
dMebrwfcic{) lcj -cuci*I U

prakrtergunasammudhah sajjante ^ ^ II
gunakarmasu
tanakrtsnavido mandankrtsnavinna vicalayet
Those who are deluded by the modes of nature, regain attached
to those modes and actions. Man of perfect knowledge, should not
unsettle the minds of the ignorant, who know only little. 29
Comment: —
’Prakrtergunasammudhah sajjante
—
gunakarmasu’ The
three modes (goodness, passion and ignorance) of nature, bind
a man. The mode of goodness (sattva), binds by attachment
to happiness and knowledge; the mode of passion ( rajasa) by
attachment to action, and the mode of ignorance (tamasa) by
—
heedlessness, indolence and sleep (Gita 14/6 8). In this verse,
is a description of those ignorant people, who are deluded by
the modes of nature i.e., who are bound by them, but who have
Verse 29] SADHAKA SANJlVANI 357
faith in the scriptures, in prescribed virtuous actions and in the

fruit of those actions. These people have been called 'the ignorant
people attached to action' (in the twenty-fifth and twenty-sixth
verses). They are attached to actions and objects, in order to
enjoy worldly and heavenly pleasures. Therefore they cannot
understand the advice as to how to rise, above them. So the
Lord has called them ignorant.
—
'Tanakrtsnavido mandan' Ignorant people, perform virtuous
actions with the expectation of perishable fruits. They remain
attached to the acquired materials, such as wealth etc., and have
a desire to acquire the unacquired ones also. It is because of
their attachment and desire, that they do not know reality about
modes (objects) and actions.
Ignorant people know what prescribed actions are, and
how these should be performed well, but they do not know the
reality, about modes and actions. So, it has been said that they
know only little i.e., they are men of imperfect knowledge and
,
they have been called ignorant, because they are interested in

enjoying worldly pleasures and prosperity.
—
' Krtsnavinna vicalayet' A man of perfect knowledge, who
knows the reality about the sphere of the modes and actions
should not confuse the minds of the ignorant ones, otherwise
they would renounce virtuous actions and would have a downfall.
Such a wise man, has been called 'unattached wise man' (in the
twenty-fifth verse) and balanced (established in the self ) wise
man' (in the twenty-sixth verse of this chapter).
The Lord (in the twenty-fifth verse) directed a wise man to
act by using the term 'Kuryat' while in the twenty-sixth verse
He ordered him to engage the ignorant men in action, by the
term 'Josayet'. But the Lord , by the expression , 'Na vicalayet',
instead of ordering him, makes a bit of relaxation, by declaring,
that he should not at least unsettle the minds of the ignorant,
with his hints or words or actions. The reason is, that the Lord
does not enforce strict discipline on the liberated souls nor do

the scriptures. Actions are automatically performed, by their,
so-called, bodies for the welfare of the world.*
An enlightened soul, whether he is a KarmayogI or a
JnanayogI, has not the least attachment, either to actions or
objects, because he knows the truth that there is no real affinity
between him and actions or objects.
The ignorant, perform virtuous actions in order to gain the
heaven. Therefore, the Lord has ordered the wise men , not to
unsettle the minds of the ignorant people with their hints, words
or actions, otherwise they would lose their faith and interest in
virtuous actions, and would give these up; which would lead
them to a downfall. Therefore, such people should be dissuaded
from a desire for fruit, rather than from actions, prescribed by
the scriptures. It is not only proper, but also indispensable, to
dissuade them from desire for the fruit of action, in order to
release them from the bondage of a cycle of birth and death.
—
Appendix Aijuna’s question was why the Lord urged him to
perform such a dreadful deed. The Lord answers his question in
several ways by which He means to declare, “My aim is not to
engage you in a terrible deed but I want you to renounce your affinity
for actions.” Karmayoga aims at renouncing affinity for actions.
—
Link: The Lord, in the next verse explains, what a striver
should do to be free from attachment, to action and its fruit.
Tlf T HcJIui chHlftl

^ I
fcHId ^
mayi sarvani karmani sannyasyadhyatmacetasa
-t: II II
nirasTrnirmamo bhutva yudhyasva vigatajvarah

There is difference between 'Kriya' and 'Karma'. When the person has
Verse 30] -
Surrendering all actions to Me, with the mind firmly fixed

on the Highest and free from desire and the feeling of meum and
disconcertedly doing your duty of waging the war 30 .
Comment: —
'Mayi sarvani karmani sannyasyadhyatmacetasa Generally
a striver believes that he has to perform obligatory actions, but
—
1
these lead him to bondage. In order to clarify his misconception,

the Lord urges him to surrender all actions to Him, with
discriminative insight, without having the least affinity for these.
In fact, all actions of the world, are performed by Lord's power.
The body, senses, mind, objects and power etc., are, the Lord's
and the Lord is his. By thinking so, when a striver performs
actions, those actions instead of leading him to bondage, steer
him to salvation.
Every person, knows that he cannot keep the body, senses,
mind, intellect and material objects etc., under his control,
according to his desire. These belong to nature while the self is,
a fragment of the Lord (Gita 15/7). So, real surrender consists in
accepting these as of the Lord’s, rather than his own. Therefore,
’surrender’ means, the renunciation of assumed affinity, for objects
and actions, by attaching importance, to discrimination.
By the expression 'adhyatmacetasa’, the Lord means to
say, that one should have a spiritual aim (of God) rather
than a mundane one. The man who has fixed his aim, has a
discriminative insight. In fact, a man's aim or necessity is, to
attain the imperishable, (spiritual) while his desire is to gain
the perishable. A striver should decide upon the aim of his life,
instead of having a desire.
From either the philosophical or the scientific point of view,
the egoistic notion that he is the doer, his ’Kriya’ becomes a ’Karma’ which bears
—
threefold fruit pleasant, unpleasant and mixed (Gita 18/ 12). But when he has no
notion of doership, his ’Kriya* does not turn into 'Karma* i.e., does not bear fruit,
it is performed just like an impulse (nature) (Gita 3/33).
material objects such as, body etc., cannot be proved to be one's

own . They have been bestowed upon him, so that he may make
its right use. But, when he lays a claim on them, he is bound.
Therefore, when a striver through discrimination, accepts the
objects and actions as the Lord's, it means that he surrenders
these to Him.
In the verse, the expression ' Adhyatmacetasa', has been
used specially. It means, that it is out of ignorance that the
perishable body or world, seems to be one's own. If discrimination
is applied, the perishable body or world, cannot seem as one's
own, only the Lord will appear as his own. Attachment to the
world, leads to degradation, while detachment leads to progress
(i.e., upliftment).
"The two lettered 'Mama' i.e., ‘this is mine’ is death and the
three lettered 'Na Mama' i.e., 'this is not mine' is immortality"
(Maha. Santi. 13/4), Asvamedhika 51/29).
An Important Fact Pertaining to Surrender

The Lord urges a man to surrender all actions to Him because,
he considers the body, senses, mind, intellect, life-breath, material
and actions, his own and for himself . But in fact, these are neither
his nor can be his. How can the perishable have affinity for the
imperishable? Therefore, surrender all actions either to the world
or to nature or to God, the result will be the same, as the world
is an evolute of nature and God , is the Lord of nature.Thus,
both the world and nature, belong to God. Therefore, a striver
should think, that he is God's and his so-called possessions, are
also God's i.e., he should renounce his feeling of mineness to
these. In that case, he has to expect nothing, either from the
world or from God. The Lord Himself looks after his wants
(needs). When a striver, surrenders his body etc., to Him, these
do not seem, to him to be his own. If these appear to him to
be his own, it means that he has not surrendered them, to Him.
Therefore, the Lord exhorts a striver to surrender these to Him,

with a discriminative insight. Thus, when a striver surrenders
these to God, he comes to know the truth, that in fact these are
the Lord’s, not his.
The fact of surrender to God, is so unique, that even if we
surrender out of feeling of surfeit, it brings us immense benefit.
In fact, actions, objects, the body and the self , are not ones' own.
Actions can be surrendered even after their accomplishment.But
real surrender is achieved only when we renounce our affinity
with objects and actions. This abandonment is possible, when
we discern that instruments (body etc.,) objects, actions and the
embodied self , are only God's. A striver commits an error, that
he tries to surrender actions and objects to God, but he does not
surrender his body etc., and the self to Him. Thus his surrender,
remains incomplete. Therefore, a striver should think, that all the
objects including his body, senses, mind, intellect and the Self,
belong to God, which are really His.
A mere outward renunciation of actions and objects, is not
real surrender. Real surrender, consists in regarding the objects
and possessions as His. If a striver surrenders these to God by
regarding these as his own, the Lord reciprocates by returning
these manifold, in the same way, as seeds sown, turn into a rich
harvest. But, still it is in a limited amount. However, when he
surrenders these to Him regarding them as His, He offers Himself
to him, and also feels indebted to him .
The Lord is very much pleased with such a surrender. Even
when it does not help the Lord, in anyway. But its doing so
striver is released from the bondage of actions. When a child
hands over the key lying in a courtyard, to the father, the latter is
very much pleased with the baby and wishes it a long life. Why?
The reason is, that the child has good feelings, when it offers
the key to the father ever though it belongs to him. Similarly,
God is pleased with the striver, who offers all objects, the body
and the self to Him, and is indebted to him.
An Important Fact Pertaining to Desire

The Lord has created the human body in a most unusual way,
and the Lord by His grace has abundantly bestowed upon a human
being, the materials for his existence and spiritual practice including
discrimination. When man, disregarding his discrimination, uses
the things for his selfish motive, and has a desire to acquire more
things, he is enslaved and he has to follow the cycle of birth and
death. Every man knows the reality, that family, circumstances,
ability, power, body, senses, mind and intellect etc., have been
acquired. These were neither his in the past, nor would remain
his, in the future, because they never remain the same, and are
ever-changing. If, having realized this fact, man ceases to depend
on these, without attaching importance to them, he can attain
salvation, without any doubt. Attachment to these, is the root
cause of bondage. His attachment to these gives birth to several
other desires, which lead him to sin, pain, sorrow and hell etc.
All these things, are perishable while the self is imperishable. So
he should perform his duty by renouncing desires.
Here, a doubt may arise, how would he be inclined to act,
without desire. The clarification is, that a man is inclined to act
for the satisfaction of desires, as well as, to get rid of these.
Common men perform actions, in order to satisfy their desires,
while strivers act for the purification of their souls, in order to
get rid of desires (Gita 5/11). In fact, actions are performed , in
order to get rid of desires rather than to satisfy them.
The aim of human life is to attain God. When this aim
is achieved, nothing more remains to be acquired . Only those
people, who have forgotten the real aim of human life i.e.,
God-realization, remain inclined to act, in order to satisfy their
desires. The Lord has called such people wretched or pitiful, as
they seek the fruits (of their actions) (Gita 2/49). On the other
hand, those strivers, who perform actions by renouncing their

fruits, in order to be free from desires, have been called wise
(Gita 2/51).
The feelings of rendering selfless service, Self-realization and
God-realization, are aims, rather than desires, while the feeling
to acquire perishable objects, is desire.Therefore, it is wrong to
think, that a man is not inclined to act without desire. Actions
are performed scrupulously, in order to attain one's aim.
Man (soul), is a fragment of God but his disinclination for
God and inclination towards the world, gives birth to necessity, as
well as, desires.When he totally renounces his assumed affinity for
the world, his necessity is fulfilled, and he gets rid of desires.
—
'Niraslmirmamo bhutva yudhyasva vigatajvarah' When all
actions and objects are surrendered to God, even then a fragment
of desire as the sense of mine and grief , can remain. For example,
if we offer a book to someone, and we see him studying that
book, we think that he is studying the book, given by us. In
order to free us from this minor attachment, the Lord urges us
not to have a desire to acquire anything, nor to be attached to
the acquired things and not to be grieved for the things lost.
The criterion for surrender is, that a striver has no fragment of
desire, no feeling of mine and no grief.
When a striver surrenders all actions and objects to God,
sometimes because of past impressions (influences), he feels that
he has not got rid of desire, the sense of mineness and grief .
Such a striver need not lose heart , because only he who perceives
desire, the sense of mineness and grief , becomes free of them.
Similar, is the case with egoism. Every human being fully deserves
to get rid of desire, and a sense of mine and grief.
In the whole Gita the term 'Jvara' (mental fever viz., grief )
has only been used here. In a war, a warrior is grieved at the
death of his kith and kin. Therefore, Lord Krsna directs Arjuna
to fight, delivered from grief, as his duty as a member of the
warrior class. The Lord, means to say that a striver should

perform his duty by surrendering it to God, and being free from
desire, a sense of mineness and grief. Remaining equanimous
in success and failure, pleasure and pain, a sense of mineness
and aversion etc., is known as a state of 'Vigatajvarah'
(freedom from grief ). In fact, all the mental defects, such as a
sense of mineness, aversion, worry, agitation and turmoil etc.,
are included in, 'Jvara'.
An Important Fact
When a striver has God-realization as the only goal of his life,

all his possessions and things, whether superior or inferior, are
surrendered to God. Having surrendered his actions and objects,
he surrenders his desire, the sense of mineness and grief , which
appear in him, to God. Thus, he becomes a staunch devotee with
exclusive devotion.
For a sage who wishes to attain Yoga, action is said to be the
means (Gita 6/3), because, while performing action he comes to
know his defects, (desire, the sense of mineness etc.).* Therefore,
(in the twelfth verse of the twelfth chapter) the renunciation of the
fruit of action, has been considered to be better than meditation.
The reason is, that in meditation a striver pays attention so that
the mind is not volatile. When his mind is fixed, he regards it,
as his success and does not pay heed to other defects, such as
desire and sense of mineness etc. Therefore, the Lord in this
verse orders Aijuna to perform his duty of fighting, so that he
may come to know his defects also.
As the Lord (in the forty-eighth verse of the second chapter)
instructs Aijuna to perform his duty while being equanimous
in success and failure, here, He asks him to fight being free
* A volunteer offers hisservice being a member of a voluntary committee. But
when he is honoured or praised, he relishes it i.e., derives pleasures out of it. This
is wrong. Thus such defects become known only when actions are performed.
from desire, the sense of mineness and grief . When even

such a savage deed as fighting, can be performed with
equanimity, what other action is there which cannot be
performed with equanimity? Equanimity can be attained by
believing, "I am neither my body, nor the body is mine nor is
it for me," which is also, a fact.
It is possible to do an act worth doing, only when a striver's
aim is focussed on God, and not on the world. As the striver
advances gradually, on the path of God-realization, his vices,
like desire, myness and attachment etc., diminish automatically
and he experiences his Self to be positioned in equanimity. As
soon as the practice of equanimity gets perfect, the doership is
vanished completely and identification with the aim is established.
As a rule, the ego perishes when there remains no desire to do
anything, for one's own good gain.
Arjuna wants to attain salvation, without performing his
duty, of fighting. When Aijuna asks for a way to salvation,
the Lord orders him to fight, as it is his duty. According to the
Lord , salvation can be attained, through the path of action or
knowledge or devotion.
—
Appendix By now the Lord answered Aijuna’s question
( why do you urge me to perform such a dreadful deed?) in
several ways. Now in this verse the Lord tells him the method
to perform actions through the path of devotion to God.
—
‘Surrender all actions to Me’ By this expression the Lord
means to say, “Without regarding actions and objects as yours
and for you, regard them as Mine and for Me.” The reason is that
God is entire (complete) and all actions and objects ( Adhibhuta)
(matter) are within the entire form of the Lord (Gita 7/29-30).
Here the term ‘mayi’ (Me) has been used for the entire form
of the Lord.
In this verse by the expression, ‘mayi sarvani karmani
sannyasya’ Bhaktiyoga (the path of devotion); by the expression,
‘adhyatmacetasa’ Jnanayoga (the path of knowledge); and by

the expression, ‘niraSmirmamo bhutva yudhyasva vigatajvarah’
Karmayoga (the path of action) have been mentioned.
—
Link: Having outlined His teaching ( principle ) in the
preceding verse, in the next two verses, the Lord substantiates,
the same.
ye me matamidam nityamanutisthanti manavah

sraddhavanto 'nasuyanto mucyante te'pi karmabhih
Persons who always follow this teaching of Mine, with faith
and without question, are released from the bondage of all actions
(Karma). 31
Comment:—
'Ye me matamidam nityamanutisthanti manavah sraddhavan-
’
—
to nasuyanto' A person belonging to any caste, creed, sect and
order of life etc., who wants to be released from the bondage
of actions, should practise this teaching. By realizing the fact,
that the body, senses, mind, intellect, objects and actions
etc., are not one's own, men are released from this bondage.
y
'Sraddhavantah', is he who has a firm faith in and devotion for

the Lord and His teaching.
A man is released from bondage, when he regards the material
objects, such as body etc., neither as his nor for him. Having
faith in this truth, it becomes easy to renounce the assumed
affinity for the insentient.
A striver having faith, only listens to the divine discourses
and translates these into practice. This human body has been
bestowed upon us, so that we may realize God. So we should
try to arouse a yearning to realize Him. When this yearning is
Verse 31] -
t
aroused, other virtues such as faith, promptness and self-control
* etc., are naturally inculcated in our mind.
The Lord has laid emphasis on faith and also freedom
from petty objections, because even a man of faith can have a
carping nature, to some extent. So the Lord urges strivers to be
totally free from cavil. The Lord also lays emphasis on this very
fact, while glorifying the study of the Gita when He declares,
"A man who hears this gospel with faith and uncritically is
liberated (Gita 18/71).
When a man holds that the teaching of the Lord is good, but
it reveals His boastful and egoistic nature; or how could actions
lead to salvation, when these are conducive to bondage such —
opinions show a man's critical spirit. So, a striver should be free
from this sort of attitude.
In fact, all objects belong to the Lord, but by an error, a man
regards these as his own and so he is enslaved. It is because of
his attachment and desire, that he has to suffer. Therefore, the
Lord, out of His grace and affection, urges him to surrender all
actions and things to Him, so that he may attain eternal bliss,
though He lacks nothing, and is perfect.
The Lord's teaching is called, an universal doctrine. Here the
Lord’s teaching or discipline has been described by the term 'Matam'.
The Lord, out of His natural simplicity and absence of vanity,
has called the universal principle, as mere 'Mata.' His teachings
ever remain the same, without undergoing any modifications.
It depends, upon a man whether he has faith in it or not.
Here, the adjective 'nityam' (constant) does not qualify 'Matam'
(teaching) but it modifies 'anutisthanti' (practise) (follow), because
the Lord is eternal (constant) and so all objects pertaining to
Him, are also eternal. His teaching is also eternal. So the Lord
emphasizes that it should be practised constantly.
—
Question: What is the doctrine of the Lord, and how should
it be practised (followed)?
— —
Answer: All acquired things are not ours this is the
—
considered view of the Lord. Whatever materials body, senses,
mind, intellect, life-breath, riches, property, objects etc., there are,
these are the evolutes of nature and the world is also an evolute
of nature. So, all of these have identity with the world; while the
self, being a fragment of God, has its identification with Him.
Therefore, all of these are not our personal possessions, but have
been bestowed upon us, so that we may utilize them properly.
Besides, these, the virtues such as good conduct, renunciation,
dispassion, kindness and forgiveness etc., are, also not personal;
being divine traits they also belong to God. Had these been ours
these would have also remained with us and no one could have
acquired them, without our permission. But it is not so. When
we accept these as ours, we are proud of these and pride is a
root of demoniac endowment.
When we regard a thing, which really is not ours, as ours,
it captures us. Materialistic things, such as body etc., are neither
ours nor for us. Had they been ours, they might have provided us
full satisfaction , when we acquired them. But these never satisfy
us, and add fuel to desires. But if we realize God , we are fully
satisfied, and we attain perfection and nothing further remains to
be gained (acquired). As, a lost child is not pleased and satisfied
with any other woman (though she is also a mother), except his
own mother, similarly, we are not satisfied with any other state
except God-realization. Therefore, so long as we have the desire
to acquire something, it, means that we have not acquired our
very own object viz., God.
We neither brought the worldly things with us, nor can we
carry these with us and at present also, these are deserting us,
constantly . While presently these are under our possession. It
behaves that, we use these for the welfare of the world, rather
than lay claim to them. The Lord is so generous and gracious,
that He bestows these upon us in, such a way, that they appear
to us to be ours. If we use them for our selfish motive, it means
Verse 31] SADHAKA-SANJIV AN! 369
that we misuse His generosity and grace. Therefore, a striver in

order to rectify his error, should surrender these to Him, with a
discriminative insight.
If a striver whose only aim is God-realization, gives a serious
thought to the topic, he will come to know the truth, that all
the acquired things such as, the body, rank, right, education,
knowledge, riches and property etc., belong to the world, and so
they should be utilized, for the world. We may call them either
of the world or of nature, or of God, but these are not ours. So
how can they be for us.
A striver has, neither to regard a thing as his, nor has to
perform any action for him. The actions, which are performed
by him for himself , bind him because the Lord declares, "One
is bound by actions, other than those performed, for the sake of
sacrifice (Yajna)" (Gita 3/9), "Actions including the stored ones
of the person who performs them for the sake of sacrifice are
dissolved entirely "(GIta 4/23).
God is the almighty Lord of all the worlds (Gita 5/29).
When , a man regards himself as the lord of his objects and
possessions, he forgets the real Lord, and thinks of those objects
and possessions. Therefore, a striver should live like a servant
to the Lord , Who is the only master of the entire universe. By
becoming an instalment in His hands, he should perform his duty,
with the body, senses, mind, intellect and material bestowed upon
him by Him, without having any pride of ownership.
Having surrendered everything and action to God , he should
not be swayed, by the pairs of opposites, such as profit and
loss, honour and dishonour, pleasure and pain etc., because these
are the gifts of God and so they are His. Performance of duty,
joyfully, under the available circumstance means, the practice
of His teaching.
—
'Mucyante te'pi karmabhih' The Lord, seems to say to
Aijuna, that He was ordering him in clear terms to surrender
actions to Him. By obeying Him, he will undoubtedly be released

from bondage. Moreover, if other people also, whom He has not
ordered this way practise His teaching, they will also be released
from bondage even though they may not believe in Him.
—
Appendix The Lord’s opinion is the real and foremost
principle, within which all views and doctrines are included.
The Lord without pride with a simple and polite heart , calls His
principle (Siddhanta) as opinion (Mata). It means that the Lord
has not insisted upon his opinion or the opinion of anyone else
but he has put forth his view being impartial.
An opinion is not universal but it is personal. Everyone can
express his opinion but a principle is the basic and supreme truth
of universal character which everyone has to follow. Therefore
there can be difference of opinion between the teacher and the
pupil but there can’t be difference in principle. Sages, hermits
and philosophers name their opinion as ‘principle’ but in the
Gita the Lord names His principle as ‘Mata’ (opinion). There are
differences in the opinions of sages, hermits, philosophers and
teachers etc., but the Lord’s opinion viz., principle is universally
accepted without any difference of opinion.
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ye tvetadabhyasuyanto nanutisthanti me matam
sarvainanavimudharhstanviddhi
V t
nastanacetasah
•• •
But those who demur at My teaching and do not follow it,
deluded of all knowledge, and discrimination, know them to be
doomed to destruction. 32
Comment: —
'Ye tvetadabhyasuyanto nanutisthanti me matam'
—
Having
shown the advantage of practising His teaching (in the thirty-first
verse) here the term 'tu' (but) has been used , to distinguish those
who do not follow His teaching, from those who do follow.
Some people hold that as worldly, selfish people, want to
acquire worldly objects and also want to get profit themselves,
similarly, the Lord wants all actions to be surrendered to Him
and also that He should be regarded , as the Lord. Those who
think so, find fault with His teaching.
Similarly, 'those who think that in worldly affairs, desire is
a must, and it is impossible to renounce attachment, aversion
and a feeling of mine, also slight His teaching.
Those people who hanker after worldly pleasures and
prosperity and regard the body, objects and actions etc., as
theirs, and for them, do not follow His teaching.
—
'Sarvajnanavimudhan tan' Those who do not follow the
Lord’s teaching are under delusion regarding worldly knowledge
(sciences, arts etc.). They remain engrossed, in inventions and
scientific discoveries, like motor cars, aeroplanes, radios,
televisions etc. Similarly, they remain engaged in knowing about
painting, architecture, arts, crafts, mystical formulas, incantations,
implements, different scripts and languages, custom traditions
and other developments. They are fully convinced, that there is
nothing beyond these things (Gita 16/11). Such people, are said
to be under delusion regarding knowledge.
—
'Acetasah' They are devoid of discrimination, because
they cannot distinguish the real from the unreal, righteous from
unrighteous, salvation from bondage and so on. They remain
ignorant, like animals. "Of vain hopes, of vain actions, of vain
knowledge and senseless, they verily are" ( Gita 9/12).
—
' Viddhi nastan ' Know those human beings who do not follow
the Lord’s teaching, to be doomed to destruction. It means, that
they will be subjected to the cycle of birth and death.
A man can attain salvation, upto the time of death
(Gita 8/5). Therefore, those people, who do not follow the Lord's
372 SRiMADBHAGAV ADGITA [Chapter 3
teaching in this hfe at present can follow it, at sometime in

future because of good company etc., and can attain salvation.
But if they do not follow His teachings even upto death, they
should be known to be doomed , to destruction, because they are
deprived of God-realization.
He, who does not follow the Lord's teaching, performs actions
out of attachment and aversion, which are his foes (Gita 3/34).
Transient objects and actions perish, but a man while performing
actions, comes under the sway of attachment and aversion, which
lead him to lower births and hells. Therefore, the Lord declares,
that such a man will be doomed to destruction.
In the thirty-first verse, the Lord declares that those who
follow His teachings are released from the bondage of actions,
while in this verse He declares, that those who do not, follow
His teaching, are to be doomed to destruction. It means, that the
Lord urges upon people to follow His teachings, even if they do
not believe in Him. If they do not follow His teaching, they will
be doomed to. But if a striver, believing in Him, follows His
teaching, He offers Himself to him. If he, without believing in
Him, follows His teaching, He leads him to salvation. It means,
that he who believes in Him, attains His love while he who
follows His teaching, attains salvation.
—
Link: Why are those people, who do not follow the Lord's
teaching , doomed to destruction? The Lord, answers the question
in the next verse.
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sadrsam cestate svasyah prakrterjnanavanapi
prakrtirh yanti bhutani nigrahah kirn karisyati
Even a wise man acts in accordance with his nature. All
beings follow their own nature. What them can restraint do? 33
Comment: — —
'Prakrtim yanti bhutani' All actions are performed, either
according to one's own nature or according to the Lord's principles,
(scriptural injunctions). One's nature can be of two kinds, either
free from attachment and aversion, or having attachment and
aversion. If a man, on his way, happens to see a notice board.
His casting a glance at it, is, neither because of attachment nor
aversion, nor from an angle of principle. It happens through his
pure personal nature. We read a letter received from a friend,
with some feeling of attachment, while that of an enemy with
aversion. We study sacred texts such as the Gita and the Ramayana,
according to the Lord's principle. The only aim of human life is
God-realization. Therefore, actions which are performed, with the
aim of God-realization, are performed, according to His principles
i.e., according to the scriptural injunctions.
All actions, such as seeing, hearing, smelling, touching
etc., are performed according to one's nature and according to
His principle. Nature, free from attachment and aversion, is not
faulty, while nature with attachment and aversion is. Actions,
which are performed out of attachment and aversion, bind a
man because they make his nature impure. On the other hand,
actions which are performed according to God's principles, lead
to salvation, because these purify one's nature. It is, because of
impure personal nature, that the assumed affinity for the world ,
is not renounced. As soon as his nature is purified, the assumed
affinity is easily, renounced.
Actions, are automatically performed, by the so-called body of
a wise man, because he has no sense of doership. All actions of a
striver, whose aim is God-realization, are performed, according to
the scriptural injunctions. As a greedy , person is always careful,
that he should not sustain any loss, a striver is always careful
lest he should perform an activity with attachment or aversion.
By being careful, a striver's nature is purified and consequently,

he is liberated from the bondage of his actions.
Although , all actions are performed by modes of nature,
yet an ignorant man, whose mind is deluded by egoism, thinks
that he is the doer (Gita 3/27). Affinity for objects and actions,
gives birth to attachment and aversion, which lead him on to the
cycle of birth and death. But, he who has no affinity for nature
( prakrti), sees that the self is not the doer (Gita 13/29).
It is attachment for material objects, which influences a
person to perform, evil actions. For a striver, attachment is the
main cause of bondage. Attachment dwells in assumed egoism,
and appears in mind, intellect, senses and sense-objects.
Egoism is of two kinds —
—
1 When a self (soul), identifies the self with the insentient
(matter) and ,
—
2 The cosmic ego, a mode of nature 'Mahabhutanya- —
harikarah' (Gita 13/5). The latter form egoism, is flawless, as it
is an instrument, like the mind , intellect and senses etc., while
the former kind , is defective. A wise man, does not identify the
self with the body, and so all his actions are performed by the
modes of nature i.e., by the latter kind. But an ignorant man,
who regards the body, as T and 'mine', and all actions as his
and for him, is, because the assumption of actions as his, and
for him, causes attachment.*
—
’Sadrsam cestate svasyah prakrterjhanavanapi' A perfect soul,
being free from attachment and aversion, acts in accordance with
pure nature. He is not swayed by nature. As a learned man, speaks
a language which he knows, similarly, the Lord also, behaves in
* As the body automatically develops and changes, similarly all the actions
are naturally performed. But a common man remains engrossed in (practical )
actions because of attachment and aversion while a wise man being free from
attachment and aversion does not get engrossed in them.
accordance with His incarnation, as Rama or Krsna or a fish, a

tortoise or a hog etc., but does not remain completely under sway
of nature (prakrti). Similarly, those enlightened souls who have
renounced their affinity for matter (prakrti) may vary in their
nature, but are not swayed by it. So, their actions are nothing
more than gestures of action, while common men, who have not
renounced their affinity for matter, act according to individual
natures (natural propensities) and remain completely under its sway.
Here the term 'Svasyah' implies, that the nature of a wise
man is flawless, and so he is not under the sway of nature, he
rather controls nature. Actions, bear fruits only when a man
-performs these, with a sense of 'doership' and selfishness. A
wise man, remains free from the vanity of doership and also
from selfishness. So actions performed by him, are pure and
even ideal, for other strivers.
Impression of the past, and the present births, influence
of parents, society, company, education , environment, study,
adoration, thoughts, actions and feelings, make up a man's
nature. The nature, varies from person to person and everyone
is free to make it pure. The nature of one enlightened soul, varies
from that of the other, but it is pure (free from attachment and
aversion). So they are not swayed by nature. On the other hand,
the ignorant ( having attachment and aversion) have to perform
actions by force according to their own evil nature, which they
themselves have acquired.
—
'Nigrahah kim karisyati ' The wise men perform virtuous
actions enjoined by the scriptures according to their pure nature,
while the ignorant perform evil actions under the sway of their
bad nature.
When Aijuna wanted to abstain from fighting, the Lord says
to him, "Thy nature will compel thee" (Gita 18/59), "Thou shalt
do even against thy will, fettered by thine, own acts, bom of
thy nature" (18/60).
As, a motor car cannot cross the limit of 100 miles per hour
in its speed, a wise man cannot act, against his pure nature. One
with an impure nature is like a damaged car. A damaged car
—
can be repaired in two ways (i) by the driver himself , (ii) by
sending it to a workshop. Similarly, the impure nature can be
—
purified in two ways (i) through the performance of actions,
without attachment and aversion (Gita 3/34), (ii) through perfect
surrender to the Lord (Gita 18/62). If a motor car functions
smoothly, it means that we are not under its control, but if it
breaks down it means, that we are affected by it. Similarly, a
wise man, because of his pure nature, is not under the sway of
nature, while an ignorant man because of his impure nature, has
to act under the influence of nature.
A man, who attaches importance to worldly pleasures and
prosperity, is sure to have a downfall, even though he may be
learned. On the other hand, he who does not attach importance
to the insentient (matter) (prosperity and pleasure) and whose aim
is God-realization, is surely, to have upliftment, even though he
is not learned . The reason is, that feelings, thoughts and actions
of a man, whose aim instead of enjoying worldly pleasures
and prosperity, is God-realization, are conducive to his uplift
(salvation). Therefore, a striver, first of all should decide upon
—
the goal of his life God-realization. Then, in order to attain that
aim, he should perform his duty, being free from attachment and
aversion. An easy method, of being free from attachment and
aversion, is that we render service to others, with our acquired
materials such as body etc ., without regarding these as ours and
for us, and without expectation of any reward.
If a striver does not want to come under the influence of
nature, he should perform his duty, by fixing an ideal for himself.
—
The ideal (model) can be of two kinds (i) The Lord’s teaching
(ii) Wise men's actions. By following, the Lord's teaching or
wise men's actions, a striver's nature is purified and he realizes
God , Who is ever attainable. On the other hand, the man, who
without following the Lord's teaching or the wise men's actions,
performs actions out of attachment and aversion, is doomed to
destruction (Gita 3/32).
As we cannot forcibly obstruct the course of a river, but
can turn it to another direction, similarly, we can turn the
flow of our actions, towards the welfare of others. When we
perform acts for the welfare of others, then the direction is
towards the world, and we, the strivers, are liberated from the
bondage of actions.
—
Appendix Even a wise man acts according to his nature.
No one can act without being guided by the circumstantial
causes. As a teacher teaches a pupil alphabet (a, b, c) in
conformity with the standard of his pupil, similarly a wise man
acts and behaves with a common man by putting himself in the
latter’s situation.
—
‘Cestate’ This term means that he does not perform actions
but activities are naturally performed by him according to his
nature. The shaking of the leaves of a tree is not an action (sin
or virtue) bearing fruit. Even so a man free from the sense of
doership has no incentive to perpetrate sinful or virtuous acts,
he can never commit a sin or virtue.
The wise men remain engrossed in the welfare of others
because their nature as strivers has been to do good to
—
others ‘sarvabhutahite ratah’ (Gita 5/25, 12/4). Therefore
though nothing remains to be done, to be known and to be
attained by them , yet their nature is to do activities beneficent
to all. It means that when by remaining engrossed in the welfare
of others, their affinity for the world is totally renounced, they
have not to work for the welfare of others but because of the
natural inclination of the past, good is naturally done by them
as a matter of habit.
—
Link: Every man is bom with his own nature. Therefore,
he has to act according to his nature. Now, the Lord in the next
verse, explains how to purify one’s nature.
T MRMR«4 TI II S * II '
indriyasyendriyasyarthe ragadvesau vyavasthitau

tayorna vasamagacchettau hyasya paripanthinau
Attachment and aversion of man abide in each and
-
every sense object through the feeling of agreeableness or
.
disagreeableness towards its senses Let no one come under
their sway, for they are his waylayers and foes. 34
Comment: —
'Indriyasyendriyasyarthe ragadvesau vyavasthitau' Each sense
has attraction for a pleasant aspect (ear, eye, skin, tongue and
—
nose for sound, sight, touch, taste and smell respectively), and
aversion for an unpleasant one.
In fact, attachment and aversion do not abide, in the
sense-objects. If they had abode in the sense-objects, the same
objects might have been pleasant (desirable) or unpleasant
(undesirable ) equally, to everyone. But it does not happen. Rain
is desirable for a farmer, but not so for a potter. Moreover,
the same object is sometimes pleasant, while it is unpleasant at
other time, to the same person. Cool air, is pleasant in summer
but unpleasant in winter. Thus, we have attraction and aversion
by regarding these as desirable and undesirable. Therefore, the
Lord has declared, that attachment and aversion of man abide
in the sense-objects.
In fact, attachment and aversion abide in assumed 'ego'
( Tness).* The assumed affinity for the body is called 'ego'. So
* The term 'Asya' in the expression 'Rasavaijam raso'pyasya (Gita 2/59) used
by Lord Krsna also denotes that attachment and aversion abide in the assumed
'ego' (in a striver).
Verse 34] -
long as, there is assumed affinity for the body, attachment and
aversion, exist in 'ego' and appear to be abiding in the intellect,
mind, senses and objects of senses. These attachment and aversion
in their gross forms have been called 'desire* and 'anger' (from
the thirty-seventh to the forty-third verses of this chapter). In
the fortieth verse, it has been said, that this desire exists in the
senses, the mind and the intellect, because it appears to abide in
them. As attachment and aversion appear to subsist in the sense-
objects, similarly attachment and aversion appear to inhabit in
senses, mind and intellect. In fact, the senses, the mind and the
intellect are merely instruments. So, there is no question of the
desire and anger or attachment and aversion existing in them.
Besides this, the Lord declares in the fifty-ninth verse of the
second chapter, "The objects of the senses turn away, from the
man who abstains from feeding on them but the taste for them
remains. Even the taste turns away when the Supreme is seen."
—
'Tayoma vasamagacchet' The Lord assures strivers, that they
should never be disappointed, in the means and ends, if attachment
and aversion appear. The scriptures, rather than attachment and
aversion, should be the authority for determining what should be
done and what should not be done (Gita 16/24). If a striver acts or
abstains from action, with attachment and aversion, it means that
he is affected by attachment and aversion. If a person performs
actions, or abstains from actions with attachment and aversion,
attachment and aversion, are strengthened. This strengthening,
leads a man to a downfall.
When a striver starts worship, renouncing the worldly affairs,
good and bad thoughts of the world come to his mind, and he
gets perturbed. The Lord urges him not to be perturbed, because
these are perishable, and appear and disappear. In fact, thoughts
have no existence of their own, because as a rule what is bom
must die. In fact, these thoughts do not come to mind, these
rather, slip away from the mind. Thoughts remain suppressed,
when a man is busy with worldly affairs, but when he stops

his work, the suppressed thoughts, have an outlet. Therefore, a
striver, without having attachment or aversion, should remain
indifferent to these. Similarly, he should have neither attachment
nor aversion, for persons and things etc.
The Means of Overcoming Attachment and Aversion
When actions are performed, out of attachment and aversion,
attachment and aversion are strengthened and these are transformed
into impure nature. This impure nature, brings a man under its
sway. Then the actions performed by him, bind him. So, during
the performance or non-performance of actions, a striver should
not come under their influence. This is the means, to obliterate
attachment and aversion, which is explained here. Previous to
this, the Lord also declared , another means. The Lord said, "Those -
who constantly follow this teaching of Mine, are released from
bondage of actions" (Gita 3/31). So a striver should follow His
teachings, so that he may get rid of attachment and aversion.
When a striver surrenders, his actions, body, senses, mind ,
intellect and himself to God, and performs his duty free from
desire, egoism and grief, his attachment and aversion perish . So
a person should follow His teachings, while he performs actions
or abstains himself from actions.
The entire universe is an evolute of nature and a body is
a fragment of the universe. So long as a man is attached to a
body, he comes under the sway of attachment and aversion, while
acquiring and abandoning things etc. When actions are performed
or abandoned with attachment and aversion, the performance or
non-performance of those strengthen attachment and aversion.
But if these are either performed or abandoned according to the
scriptural injunctions, attachment and aversion perish. If a person
does not know the ordinance of the scriptures, he should keep
— —
in mind, the great sage Vedavyasa's teaching "O men, listen to
the gist of righteousness and follow it. The gist is We should
Verse 34] -
SADHAKA SANJlV ANl 381
not do to others, what we do not wish to be done to us (Padma

Purana, Srsti. 19/355-56).
Liberated souls always follow the scriptural injunctions.
That is why Bhlsma Pitamaha, offered food and water to the
manes on kusa grass, though his father's hand was clearly visible
—
to him (Mahabharata, Anusasana. 84/15 20). Therefore, a
striver should perform, all actions according to the ordinance
of the scriptures.
For a striver who wants to get rid of attachment and aversion,
the scripture is the authority for determining what should be done.
The heart of an enlightened soul, totally free from attachment
and aversion, is so pure, that his thoughts, feelings and actions
are nothing but, the ordinances of scriptures,* even if he may be
illiterate. Thus his words and actions are exemplary (Gita 3/21)
and by following such teaching and actions, strivers get rid of
attachment and aversion.
Some people believe that attachment and aversion, are natural
tendencies (natural inclinations of the mind) which cannot be
wiped out, but it is wrong, as these appear and disappear. When
a striver practises spiritual discipline, they become bearer it is
every striver's experience; and whatever grows scarce, may perish
—
altogether. The Lord has declared, that these come to mind (Gita
2/55) but do not stay there permanently. Moreover, He has called
these as modifications, (Gita 13/6) which have a beginning and
an end, rather than ’Dharmas'. Evenness of mind, in the desirable
and the undesirable, has been called spiritual discipline (Gita
13/9). Had attachment and aversion, been permanent features of
the mind, it could not have attained, the state of evenness. This
means that they come to the mind and can be wiped out.
* The heart of the person who never renounces righteousness also becomes
—
pure. Great poet Kalidasa while describing king Dusyanta declares -"Where
there is doubt, there the inclination of the heart of a virtuous person is the
testimony " (Abhijnanasakuntalam 1/21).
382 &RIMADB HAGAVADGITA [Chapter 3
A man, through discrimination, knows that nature (matter)

prakrti and Soul (spirit) are different from each other. But, the
soul identifies itself with the body (bom of nature), and this
identification is called 'ego' (I) in which attachment and aversion
—
exist, and both these strengthen egoism. These (attachment and
aversion) seem to abide in the intellect, because of which one's
own beliefs appear pleasant , while the beliefs of others unpleasant.
These seem to abide in the mind, and what one thinks as desirable,
while what others think, is undesirable. These seem to also in
senses, due to which favourable objects seem pleasant, while
unfavourable ones appear unpleasant. These may also appear,
in the objects of senses (sound, touch, sight , taste, smell), as
favourable and unfavourable. When egoism (identification of
the self with the body) is rooted out, attachment and aversion,
totally perish, because egoism is their base.
'I am a servant', '1 am an inquisitive learner', '1 am a devotee'
—
etc., this is how one may feel. These me a 'servant', 'learner' and
'devotee', reside in the same T in which attachment and aversion,
co-exist. Attachment and aversion, abide neither exclusively in
inert nor in conscious state. These live, only in assumed, relation
between the inert and conscious, yet these live mainly, in the
inert. In the state of identification of soul with the matter, the
material part is attracted towards matter alone, but it appears also
in the conscious soul, due to this identification. Attraction for the
insentient (matter) is attachment. When a striver identifies the
self with the body, he feels difficulty, in renouncing attachment
and aversion. But when he has an eye on the Self , he has no
difficulty in renouncing attachment and aversion, because these
have no existence of their own. These are bom , only when one
identifies the self with the body etc.
If a striver has attachment for good company, adoration and
meditation etc., he has aversion for the world. But if he has 'love'
(devotion) for God, he will have no aversion for the world, but
he will be indifferent to the world.*

If a man has attachment for one object, he has aversion for
an other, but when he has love (devotion) for God, he develops
dispassion. Dispassion, leads to selfless service by wiping out
desire for pleasure. Then the body, senses, mind , intellect and
ego, are automatically engaged in the service of the world.
Consequently, attachment and aversion, which abide in ego,
totally perish when affinity to the self for the body etc., along
with ego, is renounced.
All actions of a person, are performed according to his
nature or according to scriptural injunctions. If something
is done, with a view to spiritual progress only, it is done in
obedience to the above rule. Nature, can be pure (free from
attachment and aversion) and impure (with attachment and
aversion). It cannot be totally renounced, but it can be purified
i.e., made free from attachment and aversion. As the course of
the Ganges cannot be forcibly obstructed , but its direction can
be changed , similarly, action cannot be totally renounced, but
their flow (course) can be changed i.e., can be made free from
attachment and aversion. This is a vital teaching of the Gita.
It is, neither the performance nor non-performance of actions,
but attachment and aversion, which are the stumbling blocks to
a striver's spiritual progress. So, the Lord declares, that a wise
man, is he who has neither attachment for agreeable actions nor
aversion for disagreeable ones (Gita 18/10). Generally, strivers
* Whether a striver has attachment or love (devotion) to holy company can be
—
illustrated by the following example: If anybody creates an obstacle to a striver’s
good company, adoration or meditation and he gets angry with him, it means that
he has attachment. But if he feels sad , it means that he has love. The reason is that
there are obstacles to the spiritual discipline when his determination is not firm.
So he is sad because of his shortcoming. Similarly, if he is biased against any
religion or sect, it means that he is attached to his own religion or sect.
In fact even attachment to the good company, adoration and meditation
is not bad because this spiritual practice leads the mind to the thought of God
(&rimadbha. 7/1/31).
are not on their guard against attachment and aversion. Their

activities come under the sway of these. Therefore, a striver
should perform actions, according to scriptural ordinances in
order to be free from attachment and aversion. By doing so his
nature will automatically, be improved.
When desire mixed with attraction or aversion, is bom,
and we act according to its dictates, attraction and aversion, get
strengthened and if we act according to the principles enunciated
these get wiped out.
When good and evil thoughts come to the mind of a striver,
he should neither have attachment nor aversion for these, he
should neither support nor oppose these. He should remain
indifferent by thinking that he (the self ) is different and so the
self has no affinity , for these.
If a striver finds himself helpless, in renouncing attachment
and aversion, he should take refuge in the omnipotent Lord , Who
is his most disinterested friend. By His grace, he overcomes
attachment and aversion (Gita 7/14) and attains supreme peace (Gita
18/62). The assumption is that the body , senses, mind, intellect,
ego and all the worldly objects belong to the Lord, take refuge
in Him. So, a striver should serve Him, in order to please Him
offer the materials provided by Him,without expecting any reward.
Expectation of a reward leads to affinity for the insentient (matter).
'Service to others, without expecting any reward', is the
means to wipe out attachment and aversion. All our possessions,
including the physical, subtle and causal bodies, as well as
ego, are to render service to the world, because these are
essentially the same, as is the world. An assumption, that
these are different from the world, leads to bondage. A striver,
should not derive pleasure out of things and actions, with a
physical body, out of thinking, with the subtle body and out of
trance with the causal body. In fact, this human body is not for
pleasures (Manasa 7/44/1).
Secondly, the body, senses, mind , intellect and objects etc.,

with which service is rendered, are fragments of the world. How
can fragments of the world be ours when the world is not ours?
We cannot render service to others with these in a disinterested
way, if we regard these as ours. Therefore, we should regard
these as, of those whose service is rendered with these. A devotee ,
surrenders these to God, by regarding these as His. Similarly,
a KarmayogI surrenders these to the world, by regarding these
as the world's.
A Vital Fact Pertaining to Service
He alone can render true service to others, who never requires
anything for himself. The desire for money in lieu of service, is
no doubt a desire, but an inclination to serve, is also a desire,
because it results in a desire for riches. A striver, should not have
a desire to acquire money, even for rendering service, to others.
If he gets an opportunity, he should render service according to
his resources, but he should have no desire to render service. He
who derives pleasure by rendering service to others, or has the
sentiment that people are benefited by him, or expects honour
and praise, or gets pleased by receiving honour and praise, in
reality enjoys pleasures, instead of rendering true service. If a
striver derives pleasure out of this, it gives birth to attachment
and desire. In fact, the objects with which he renders service to
others, belong to them. So, there is no obligation if their trust
property is returned to them. Does anyone, want reward for having
washed his face with his own hands?
—
Question: How can service be rendered without objects and
money etc? So, what is the harm if anyone desires money and
objects, in order to render service to others?
—
Answer: Service, with material objects is, a gross type of
service. Real service is a sentiment or feeling, and not an action.
Action leads to bondage, while service, releases from bondage.
A sense of service impels a man to use his possessions, in the

service of others. Real service is rendered through feelings, rather
than through actions. A man of generous feelings can render
service even with limited resources, he has. He, who attaches
importance to objects cannot render service, with these, because
he has pride in doing so, and thus he derives pleasure out of his
action, whether he knows it or not. A shopkeeper, gives articles
to others, but he does not render service, because he has a desire
to receive money in exchange. Similarly, money which is paid as
tax to the king (state), cannot be called, charity. If a person offers
charity or food or water to someone, in order to reap its fruit,
his affinity for the object is not renounced. But, if he offers the
articles, without expecting any reward, it means that he renders
service and his affinity for those objects, is renounced.
Only he who lays claim to a thing i.e., is the real owner of
a thing, can receive such a thing given by us. We, repay debt,
by offering the thing back to him. He, who is in greater need of
something actually, is a deserving hand to receive it. He takes
it from us, only if it is his, otherwise not.
He, who renders service to others from his heart, arouses
feelings of service in their hearts also. If, this feeling is not
aroused in their hearts, it means that there has been a flaw (such
as of reaping the fmit) in the service. A striver, should be on
the alert, in this respect. While rendering service, he should
never expect to be called, virtuous or good, because this feeling
develops pride in him.
A striver, should live in the world, in order to render service
to others by performing his duty. He should never cause any harm
to anyone, in the least. He should share the joys and sorrows
of others, because that gives them moral strength, that there is
someone who is sharing their joys and sorrows. In this way,
happy men will become happier and the sad will be consoled.
He should console the sad , by quoting Lord Rama, king Nala and
king Hariscandra etc., who had to face adverse situations, though

they were very noble and virtuous. Moreover, there are many
others who are in a more pitiable condition. Thus one should try
to console them, be prepared to help them and remain engaged
in their welfare, by having good feelings. Those, who share the
pleasures and pains of others, are saints (Manasa 7/38/1).
Now a doubt may arise, that we shall never be free from
sorrow, if we share the sorrow of other people, because the world
is full of it. To share, the sorrow of others, means to have the
feeling to alleviate their suffering and to make efforts for it. This
will give us happiness, rather than make us sad. The explanation
is, that other people will also share our sorrows i.e., they will
try to help us, in doing away with our sorrow. So, we should
try to share the sorrow of others from our heart, and according
to our resources. When we share their sorrow, all our resources
are automatically, utilized, to relieve them of their sorrow and
suffering. It is beyond our power to make others happy, but it is
upto us to use our resources, in order to help the sad in removing
their sorrow. This renunciation of the means of happiness, will
bring us peace of mind.
A striver should always have the feeling that no one should
ever suffer in the least. Everyone is free, in having such generous
feeling. This feeling is a service itself. Actions and objects are
limited , while feeling of generosity, is unlimited. So a striver can
attain the unlimited Lord, by unlimited feelings. How can He be
attained by the limited resources such as actions and objects?
Therefore, those whose possessions and resources are limited,
can also render great service, by having generous feelings.
A striver, who does not regard the body, senses, mind and
intellect etc., as his, can share the joys and sorrows of others. In
fact, the body, senses, mind and intellect etc., are neither his nor
for him. Similar, is the case with objects, resources and persons.
These are also not his personal property . Everyone, whether he is
rich or poor, educated or uneducated, can renounce this assumed

affinity for these. As soon as, this assumed affinity is renounced,
and one renders service to others, by those things regarding them
as theirs, he gets rid of attachment and aversion, easily.
—
'Tau hyasya paripanthinau' In the spiritual discipline,
attachment and aversion , are the waylayers to rob a striver, of
his spiritual property. But, a striver does not pay heed to this fact.
Therefore, he does not progress in the spiritual field as much as
he should have. Generally, strivers complain that they cannot
concentrate their minds, on God. But this lack of concentration
is not such a stumbling block, as are attachment and aversion.
When attachment and aversions are renounced , the mind can
easily concentrate.
Total renunciation of actions, pertaining to one's nature,
is beyond a striver's power, but their performance without
attachment and aversion, is within his power. So, the Lord
urges strivers, not to come under their sway for these are his
waylayers. In fact, attachment and aversion are naturally perishing.
But, a striver by holding that they dwell in him, accepts their
existence and then acts, by coming under their influence. So he
does not get rid of them. If he holds that they do not dwell in
him and so he does not act, being swayed by them, these will
automatically perish.
—
Appendix When we assume that others are instrumental in
providing pleasure and pain to us, then attachment and aversion
ensue viz., we get attached to the thing which we think provides
pleasure to us and have aversion to the thing which provides pain
to us. Therefore attachment and aversion are bom by one’s own
error, there is no other reason. It is because of attachment and
aversion that we fail to perceive the world as the manifestation
of God but we view it as insentient (inert) and perishable. If
attachment and aversion are rooted out, it is not insentient but
—
all manifests as God ‘vasudevah sarvam’ (Gita 7/19).
When evils such as attachment and aversion appear, one

should not come under their sway viz., he should not perform
forbidden actions being swayed by them. Being affected by them,
if actions are performed, the evils (flaws) will be strengthened.
But if actions are not done being swayed by them, the man will
be filled with enthusiasm. For example, if anyone uttered bitter
words to us but we didn’t get angry, we would be filled with
enthusiasm and joy that we could escape anger. But we should
hold that it was not done by our own power; but by God’s grace
otherwise we would have been overpowered by it. If a striver
perceives any defect, he should not be under its sway and should
not assume it in him. If attachment and aversion had existed
in the self , they would have remained as long as the self had
existed. But this is everyone’s experience that we ever exist but
attachment and aversion don’t stay forever, they are fleeting.
Attachment and aversion can’t have an access to the self because
the seifs category is quite different from that of attachment and
aversion. He, who knows the fleeting nature of attachment and
aversion, is different from them. Therefore attachment and aversion
are different from us and they are also different from the mind
—
and intellect etc., in which they make a visit ‘manogatan’
(Gita 2/55). ‘Indriyasyendriyasyarthe ragadvesau vyavasthitau’ —
this expression means that a man should not be attached to
desirable or undesirable circumstances but should make proper
use of them viz., in desirable circumstances he should serve
others while in undesirable circumstances he should give up the
desire for favourable circumstances. The expression ‘tayoma vasa-
magacchet’ means that he should not be happy and sad in
favourable and unfavourable circumstances. To feel happy and
sad means to be attached to the fruit of action and the person
—
who is attached to the fruit of action gets tied down ‘phale
sakto nibadhyate’ (Gita 5/12).
—
Link: When we rise above attachment and aversion, what
should we do and what should we refrain from doing ? The Lord,
answers this question, in the verse that follows: —
Icfjuc
xrryrff
f
^ FT
sreyansvadharmo vigunah paradharmatsvanusthitat
|
| |
|
svadharme nidhanam sreyah paradharmo bhayavahah

Better is one's own duty ( dharma) though devoid of merit,
.
than the duty of another well performed Better is death in one’s
own duty, than of another, which is fraught with danger. 35
Comment: —
'Sreyan*svadharmo vigunah paradharmatsvanusthitat' The
duty of another person according to his caste, order of life,
—
etc., may outwardly seem full of merit, be easy to perform,
be attractive, provide riches, comforts, honour and praise etc.,
and enable one to live with comfort throughout his life, yet as
forbidden to him. These are fraught with fear (pain). On the other
hand , one's own duty, according to one's caste and order of life,
may be devoid of merit, be difficult to perform, not appealing and
not providing riches, comforts, honour or praise etc., and may be
painful, throughout life, yet these should be performed without
expecting any reward, as these leads to salvation. Therefore, a
person should always perform his duty, without expecting any
reward, without a sense of 'mine' and without attachment.
Performance of duty, for a man is but natural and innate. A
man is bom, according to his actions, and actions are decided,
by his birth (Gita 18/41). Through the performance of his own
duty, he attains perfection (Gita 18/45). Therefore, one should
not give up one's duty ordained by one's nature, even if it seems
* The term 'Jyayasf (Superior) (3/1) used in the question put by Aijuna and
the term 'Sreyan ' are synonymous. It means that the Lord has answered Aijuna's
question in this verse with particular attention.
to be tainted with blemish (Gita 18/48).

Aijuna thinks, it is better to live in this world by begging,
than to fight (Gita 2/5). So the Lord makes it clear to Aijuna, that
begging being the duty of a beggar, is not his duty, because he
is a Ksatriya (a member of the warrior class), and not a beggar.
In the first chapter, when Aijuna said that only sin would accrue
to them by fighting (1/36), the Lord said, that having abandoned
his own duty and forfeited his fame, he would incur sin (2/33).
Further, the Lord declared, "Treating alike pleasure and pain,
gain and loss, victory and defeat, engage thou in battle; thus,
thou shall not incur sin " (2/38). In the eighteenth chapter also
He declares, "Better is one's own duty though devoid of merit,
than the duty of another well performed and he who performs
his duty ordained by one’s own nature, incurs no sin" (18/47).
It means, that a man incurs sin only when duty is performed
with attachment and aversion. When a striver performs his duty
scrupulously, being free from attachment and aversion, he realizes
equanimity, which leads him to freedom from sorrow and pain (Gita
6/23). So the Lord urges Arjuna, time and again, to perform his
duty of fighting without attachment and aversion. By performing
his duty he would be detached from actions, develop dispassion,
and attain the goal of life. Through the selfless performance of
duty, actions flow towards nature (prakrti) and so a striver has
no affinity for these. Therefore, a striver should perform his duty,
with the view to root out attachment, for actions.
Lord Krsna is convincing Arjuna that having taken birth
in the warrior class and fighting is his duty he had to treat
alike victory and defeat, gain and loss, and pleasure and pain
believing that he had no concern as such with war but he had to
act in order only, to remove attachment with actions. The body,
senses, mind , intellect and matter etc., are meant for performing
duty alone.
One's duty done according to one's caste and order of life,
even though it may appear devoid of merit, leads to salvation.

A Ksatriya's duty of fighting, which involves violence may seem
devoid of merits as compared with that of a Brahmana such as
serenity, self-restraint, austerity, purity and forgiveness etc., yet
a Ksatriya (member of the warrior class) should fight, as it will
lead him to salvation.
According to one's caste and order of life etc., outwardly
actions (duties) may seem terrible or mild, but these are performed
with the only aim of God-realization. When a person forgets the
real aim of life i.e., God-realization and attaches importance to
worldly objects, actions seem terrible or mild to him. Under no
circumstances should one, discard his duty.
—
'Svadharme nidhanam sreyah' If people ever gained, comfort,
pleasure, property, riches, honour and praise etc., by performing
their duty, there could be seen crowds of righteous people. But,
duty is not performed, keeping in view pleasure or pain, but
it is performed according to the teachings of the Lord or the
scriptures, without expecting any reward. So, while performing
his duty, if a striver suffers pain, that pain leads him to his
spiritual progress. In fact, that pain is not pain, but is penance or
austerity, which is conducive to progress, as penance is performed
for ones own self, while duty is performed for others. Penance
which is performed intentionally, does not prove so beneficial,
as penance, in the form of pain, which comes uninvited.Those
who die while performing their duty, become immortal. From
the worldly point of view also, it is observed, that those who
do not deviate from their duty in spite of suffering pain, are
admired and honoured. Patriots who suffered tortures, went to
jail and were hanged, in order to make the country independent,
are praised and honoured even today. On the other hand, those
who are sent to jail, because of their crimes are condemned and
dishonoured. It means, that the person who performs his duty
without expecting any reward, may suffer pain and even may meet
with death, but that pain wins honour and praise here, and leads
him to salvation hereafter, because he has an eye on righteousness.
—
Question: How to know for certain, that death while
performing one's own duty, leads only to salvation?
—
Answer: The Gita is a gospel of Lord Krsna Himself. So,
there should not arise any doubt, about His teaching. Secondly
it is a matter of faith and belief, rather than reasoning, yet some
aspects clarify the doubts:
—
(1) Whatever, is not known to us should be decided
by the scriptures.* It is mentioned in the scriptures, that he
who protects righteousness, is protected by the righteous
(Manusmrti 8/15) i.e., righteousness leads him to salvation.
Therefore, the responsibility of salvation of a person, who
follows righteousness falls on the righteous and the preachers
of righteousness, such as God, the Vedas, the scriptures and
the sages and ascetics. It is their power which leads one to
salvation. In the scriptures, it is mentioned that a chaste woman,
attains salvation. She does not attain salvation, because of the
virtues of her husband and his power, but because of the power
of the Lord, the Vedas and the scriptures etc., who have made
this law (ordinance). There is no doubt about it.
(2) History also reveals the fact, that he who performs his
duty with righteousness attains salvation. King Hariscandra did not
deviate from truth, in the face of adversity , insult and dishonour.
Consequently, he along with his subjects attained the Supreme
Abode (Markandeya Purana, Devlbhagavata etc.).
—
(3) Nowadays we come across many incidents of rebirth,
which reveal that creatures take to higher or lower births according
to their good or bad deedsf .
* The scripture which removes doubts and reveals secrets, gives us all the light
of knowledge . Therefore , he who has no knowledge of the scriptures, is blind .
—
—
tKalyana monthly magazine 43rd year ( 1968) Paraloka Aura
Punaijanmanka (Special Issue pertaining to the Next-World andthe Next-Birth).
(4) Not to speak of a believer, even a non-believer, by

performing his duty scrupulously, without any selfish motive,
gains peace or joy, which is a characteristic of the mode of
goodness. This peace, is a signal for salvation or the supreme peace.
Therefore, our own experience proves, that performance of one's
duty while discarding forbidden actions, leads to salvation.
A Vital Fact
It is the real duty of a man (the self ), being a fragment of
the Lord, to attain salvation and to believe, that he is, only the
Lord 's and only the Lord is his. Even duty, according to one's
caste, stage of life and body etc., are not real duties because
these are assumed, and are not of the self . In all of these, a
man has to depend on others, while in one's own real duty,
he is totally independent and without the least dependence, on
anyone. Therefore, a striver himself may be a lover, a seeker of
knowledge or a devotee, as he has not to depend on anyone else.
A lover, transmuted by love, becomes one with the Beloved; a
seeker of knowledge, transmuted by knowledge, becomes one with
Him Who is all Knowledge, and a servant changed by service,
becomes one with the Master. Similarly a striver transformed by
Sadhana , (Spiritual discipline) becomes one with God .
A striver having the aim of God-realization, does not hanker
after riches, honour, praise, comforts and luxuries. He is not at
all worried about these, nor is he pleased having acquired them,
because his aim is only God-realization, rather than acquisition
of riches, honour and praise etc. So all the worldly actions, are
performed scrupulously and solemnly, for the Lord's sake by
him. As a businessman, takes a lot of trouble, to earn more and
more money, and as a patient, undergoes an operation happily,
in order to recover from a disease; a striver remains pleased and
satisfied, even in defeat , loss and pain, in order to attain his aim
of God-realization. For him, the desirable and the undesirable
circumstances, are the means to practise spiritual discipline.
When a striver, having resolved to realize God, starts

performing his duty scrupulously, he does not deviate from the
performance of his duty, even in the face of adversity. He faces
that adversity happily, taking it to be a penance.
When a striver, assumes the body as T and ' mine', it submits
to attachment and aversion. While coming under the sway of
attachment and aversion, a man strays away from his duty. Had
the body been T (the self ), it would have remained with the self ,
or the self would have been destroyed with the destruction of
a body. But it is not so. Similarly, if the body had been mine,
nothing would have remained to be acquired, after acquiring it.
But, the desire to acquire more, continues. It means that the real
thing has not yet been acquired, and the acquired things, such as
the body etc., are not mine. How can the body be mine, when I
have neither brought it with me, nor can carry it with me, nor
can change it as I desire? Thus, every striver knows that a body
is neither 'he' nor 'his'. But the strivers do not attach importance
to this knowledge, so they cannot get rid of attachment and
aversion. If a striver sometimes, happens to feel a body as T
and ' mine', he should instead of attaching importance to this
feeling, give importance to his knowledge. By this, he realizes
the self , and then he gets rid of attachment and aversion. Being
free from attachment, the knowledge, of what ought to be done
and what ought not to be done, is naturally revealed in his mind
and accordingly actions are performed.
—
' Paradharmo bhayavahah' Though the performance of
duty of another, appears easy, yet it is fraught with fear i .e., its
consequence is disastrous. Having discarded, selfish motive, if
a man performs his duty for the good of others, there is no fear
for him, from any quarters.
—
Question: Having described the duties, of Brahmanas
(priest class), Ksatriyas (warrior class), Vaisyas (trader class)
and Sudras (labour class) in the forty-second, forty-third and
396 &RIMADBHAGAVADGlTA [Chapter 3
-
forty fourth verses respectively, the Lord, in the first half of the
forty-seventh verse declared, "Better, is one's own duty destitute
of merit, than the duty of another well performed." According to
the present verse, the duty of another is said to be fraught with
fear. Therefore, the duty of a Brahmana should be disastrous
for others, such as the Ksatriya etc. But scriptures advise all
people to inculcate the inborn qualities of a Brahmana in their
lives. Why ?
——
Answer: Controlling of the mind and senses etc.,
—
(Gita 13/7 11; 16/1 3) are common duties, which should be
performed by everyone. These are natural duties for a Brahmana,
so he can perform these easily, while members of other castes,
may not perform these so easily. Common duties are also a part
and parcel of natural duties. Besides the common duties, when
a man performs duties bom of his nature, he does not incur
sin, though it may appear that he incurs sin. For example, if
a Ksatriya fights valiantly without selfishness and malice, by
regarding it as his duty he incurs no sin. The Lord declares,"He
who performs his duty ordained according to his nature, incurs
no sin" (18/47). Besides common duty and one's own duty, the
duty of another is fraught with fear, because it is prohibited by
scripture. It will deprive other persons of their rightful means
of livelihood, and it will lead him to hell. Therefore, the Lord
asks Arjuna to perform his duty of fighting, which is better than
begging. Begging, is prohibited for Aijuna, being a Ksatriya it
is not beneficial for him.
A Vital Fact Pertaining to One 's Duty & the Duty of others
Nature (prakrti) and its evolute (body and world), are different
from God and the self (soul). Duty of the self is one's duty,
while the duty of nature, the body and the world, is the duty of
another. Absence of modification, flawlessness, imperishability,
eternity, desirelessness and non-attachment, are duties of the
self, while modifications, flaws, transitoriness, mortality and
desires for pleasures, prosperity, honour and praise etc., are the
duties, of the body and the world and therefore, are the duties
of another. The duty of the self is imperishable, because the self
is imperishable, while the duty of the body is perishable, as the
body ever undergoes change.
Renunciation , (the Discipline of Action), knowledge (the
Discipline of Knowledge) and love (the Discipline of Devotion),
being axiomatic, are one's own duty. These need no practice, as
practice is done by the body and whatever has affinity for the
body, is the duty of another.
To be united with God, is one's own duty, while to be a
pleasure seeker, is the duty of another; to remain detached is
one's duty, while to be attached is the duty of another; to render
service is one's own duty while to have desire is the duty of
another; to be a lover is one's own duty while to be passionate
is the duty of another. It means, that whatever is connected
with the self is, one's own duty, while whatever is connected
with nature (prakrti), is the duty of another. One's own duty is
sentient, while the duty of another is insentient.
The self is a fragment of God while the body is a fragment
of nature (prakrti). The desire for Self-realization and God-
realization, is the duty of the self, because the self is a fragment
of God, while the desire for pleasure and prosperity is the duty
of another (paradharma). This desire for pleasure and prosperity,
is aroused by accepting affinity for an unreal body. A desire
for one's ultimate good, is one's duty because being a fragment
of God, one's own desire is the desire of God Himself , and not
that of the world.
A man is independent in performing his own duty of God-
realization or Self-realization or salvation, because in this there
is no need of body, senses, mind and intellect etc., but only
the need to sever connection with them. In performing duty for
another, a man is dependent because that needs the body, senses,
398 SRIMADBHAGAVADGITA [Chapters
mind, intellect, things and persons etc.

When a man practises spiritual discipline in order to realize
God, without accepting his affinity for the body, his practice is
his own duty. All the means followed, in order to attain Self-
realization or God-realization, are included in one's own duty
(svadharma) while all the actions done for the world, are included
in the duty for another (paradharma). Thus, practising the three
Disciplines (Action , Knowledge and Devotion) is a man's own
duty, while hankering after worldly pleasures and prosperity,
having accepted affinity for the body , is the duty of another.
All the virtuous actions such as a pilgrimage, fast, penance,
meditation and trance etc., performed with physical, subtle and
causal bodies, with the expectation of reward i.e., with a selfish
motive, turn to be 'paradharma' (the duty of another). But if these
are performed for the welfare of others, without expecting any
reward, these become, 'svadharma' (one's own duty). The reason is,
that the self is desireless, while desire is bom by having affinity
for nature (prakrti ). So, when a man having desire, performs his
duty, it becomes the duty of another. One's own duty, leads to
salvation, while the duty of another leads to bondage.
Every man having a disinclination for the duty of others,
should perform his own duty of God-realization or Self-realization,
for which this human body has been bestowed upon him. As far
as, the performance of duty of another is concerned it can be
performed in lower births as also heaven etc., where the only
aim is the enjoyment of pleasures. A man is independent and
capable of performing his own duty, while he is dependent and
incapable of performing the duty of another. He is sad when
he has a desire to acquire worldly objects, and depends on them
having acquired them. This dependence is 'paradharma' (the duty
of another). But, when there is no desire, there is no question of
any want or dependence. That is 'svadharma' (one's own duty).
While performing one’s own duty, a man may have to undergo
a lot of suffering adversity, and even may lose his life, but it
will lead him to salvation ( God-realization), while the duty of
another, even though full of merit and easy to perform, is fraught
with danger i.e., leads him to the cycle of birth and death.
All the pains, sorrows and worries etc., of the world, are bom
by the performance of the duty of another, while the performance
of one's own duty leads him to the eternal bliss.
—
Appendix According to his birth and actions whatever a
striver assumes himself , his ‘dharma’ (duty) is ‘svadharma’ for
him and whatever is forbidden for him, that is ‘paradharma’
(duty of another) for him; as a striver assumes Jiimself to be
of a particular ‘Varna’ (order of life) and ‘Asrama’ (stage of
life), for him the duty of the man of that ‘Varna’ and ‘Asrama’
is ‘svadharma’. If he thinks himself to be a pupil or a teacher,
study or teaching is ‘svadharma’ for him. If he assumes
himself to be a servant or inquisitive (Jijnasu) or devotee, then service
or inquisitiveness or devotion is ‘svadharma’ for him. Evils such as
theft and violence etc., which involve ill and harm of others cannot
be ‘svadharma’ for anyone but that is ‘kudharma’ or ‘Adharma’ *
Performance of action in a disinterested way for the welfare of
others (viz., Karmayoga) is ‘svadharma’. In the Gita ‘svadharma’
(one’s own duty) has been mentioned ‘sahajakarma’, ‘svakarma’
and ‘svabhavajakarma’.
Performance of action against one’s duty is ‘akartavya’ and
‘not to discharge one’s duty’ is also ‘akartavya’ (neglecting of
duty ) (Gita 2/33).
* In every dharma these three are there— ‘kudharma’ , ‘adharma’ and ‘para-
dharma’ . The feeling to harm others and diplomacy etc. , are ‘kudharma in dharma’ .
To kill an animal in a sacrifice is ‘adharma in dharma’ . The ‘dharma’ of the people
of other ‘Varna’ and Asrama’ is ‘paradharma in dharma’. Kudharma , adharma
and paradharma—these three don’ t lead a person to salvation. The dharma (duty)
which involves renunciation of selfishness & pride and welfare of others at present
and in future leads to salvation.
Link :—Why does a man not perform his own duty, when he
knows that one's own duty is better; even though devoid of merit
than the duty of another, well discharged ? For this Arjuna, puts
a question, in the verse that follows —
3T$T
^ FT ^
37 7
TTPT -CHICI :I
|
C |UJTAJ II II
arjuna uvaca
atha kena prayukto'yam paparii carati purusah
anicchannapi varsneya baladiva niyojitah
Arjuna said:
But, why is a man impelled to commit sin, as if by force, even
against his will, O Varsneya (Krsna)? 36
Comment:
—
’Atha kena prayukto’yam papam carati purusah anicchannapi
—
varsneya baladiva niyojitah’ Lord Krsna has been addressed as
’Varsneya’, because he belonged to the Vrsni clan. In the preceding
verse, Lord Krsna praised the performance of one's duty, and
duty as performed, according to one's caste and clan. So Aijuna,
addresses the Lord as Varsneya. A sensible man does not want
to commit sin, by thinking of its bitter and sad fruit.
Here the term 'anicchan' does not mean, discarding desire for
pleasure and prosperity. It rather, stands for the renunciation of
desire, to commit sin. A sensible man does not want to commit
sin, but it is the desire for pleasure and prosperity, which deviates
him from the performance of his duty and forces him to perform
sinful acts.
The expression 'baladiva niyojitah' (as if driven by force) has
been used, to point out the fact that a sensible man, by knowing
the bitter fruit of a sinful act does not want to commit it, yet
Verse 36] SADI IAKA-SANJIVANI 401
he is forcibly driven to it. From this, it appears that some force

is there, to compel him to commit sins.
The root of this sin is desire, for worldly pleasures
and prosperity. But a man does not give any heed to this
desire, and so he is unable to know the root of evils (sins).
He understands that he wants to abstain from committing sins,
but some entity is forcibly engaging him, in sins. Duryodhana
also declares: —
"I know what is righteousness, but I am not inclined to it;
I also know what is unrighteousness, but I cannot get rid of it.
There is some 'deva' (force) in my heart, which drives me to
act" (Garga-Samhita, Asvamedha. 50/36).
The term 'deva' used by Duryodhana stands for desire, (for
pleasure and prosperity) which forces him to commit sin, and
not to follow righteousness.
The expression 'Kena prayukto’yaih papam carati' also
shows that he is impelled to commit sin by some other force.
—
The Lord , in the thirty-fourth verse, said , "Attachment and
aversion (which are subtle forms of desire and anger) are, the
foes of a striver (i.e., these are the roots of sins)". As it was
said in a general way, Aijuna could not understand this point.
So he puts this question. Aijuna, means to ask whether it is
lack of faith or carping spirit or villainous nature or clouded
understanding or force of one's own nature or attachment and
aversion, or disinclination for one's own duty and inclination to
the duty of another (described from the thirty-first verse to the
thirty-fifth verse), which drives a man to commit sin. Besides
these, is it God or fortune or time or circumstance or action or
bad company or society or custom or any government law etc.,
which is impelling him to commit sin ?
Link: — The Lord answers the question, in the next verse .

*4
^ IJJMHIsribhagavanuvaca
facsCHfHs Rui n
^ ^^ \9 u
kama esa krodha esa rajogunasamudbhavah
mahasano mahapapma viddhyenamiha vairinam
It is desire and it is anger, born of the mode of passion
.
(rajas), most greedy and most sinful Know this to be the enemy
concerned 37 .
Comment: —
—
'Rajogunasamudbhavah' The Lord, in the seventh verse of
the fourteenth chapter, declares, "The mode of passion springs
from desire and attachment", while here, He declares that desire
is bom of a mode of passion. It means, that desire is bom of
the mode of passion, while desire enhances passion (attachment).
A person believes that worldly objects provide him pleasure,
so he has a desire to acquire them in order to enjoy pleasure.
This desire, gives birth to attachment. So long as this process
continues, he cannot get rid of sinful acts.
—
'Kama* esa krodha esa' A man, has a desire for sensual
pleasure and prosperity. Sometimes, sins are committed under
the sway of desire, while other times, these are committed,
under the sway of anger. Through desire and anger, different
types of sins are committed. Therefore, these two terms have
been used. This desire is the root of all sinf . When it is not
—
* '1 should get this, I should get this'
as ’Kama'.
this is desire. Such a desire is known
t Though disinclination for God and not attaching importance to

discrimination are also the cause of sins, yet here desire has been said to be the
root of sins because here in this chapter of the Discipline of Action, the aim of a
striver is to get rid of desire.
satisfied, it gives birth to anger. The singular number, has been

used for desire and anger in order to explain that only desire
is the root of sins.
When a desire is satisfied, it gives birth to greed; but if
it is not satisfied, it gives birth to anger. If the person, who
is a stumbling block to the satisfaction of our desire, is more
powerful than we, fear is bom instead of anger. Therefore, in
the Gita, besides desire and wrath, fear has also been mentioned
as ‘delivered from desire, fear and anger’ (4/10) and 'free from
desire, fear and anger’ (5/28).
An Important Fact Pertaining to Desire
Whatever we may desire, does not happen, and whatever we
—
do not desire, happens this is suffering. Desire is the root of all
sins and sufferings. A man with a desire cannot get happiness,
even in a dream (Manasa 7/90/1). If desire is renounced, there
is no question of any suffering.
Craving for perishable objects, is called desire, while the
need for God-realization, which may appear to be like desire,
is not really desire. The reason is, that desire is never satisfied ,
but it is strengthened by sense enjoyments, while the need of
God-realization, is fulfilled having realized God. A man has
desire for something, which is different from him (the self ),
while God is one with the self. Similarly, the need of rendering
selfless service ( the Discipline of Action), Self -realization (the
Discipline of Knowledge) and devotion to God ( the Discipline
of Devotion) are not desires. In fact, the need of the self (soul)
is to realize God but he (the self ) has a desire to acquire the
perishable objects etc., because his discrimination is veiled.
A doubt may arise here as to how the worldly affairs will
go on , without desire. The clarification is, that worldly affairs
relate with actions and commodities; rather than with desires.
Actions are performed outwardly and so their fruit in the form
of objects and circumstances etc., is also external, while desire

is internal.
Nothing in the world, can be acquired by having desire. It
is the fruit of effort. People have a desire to become rich, yet
they remain poor. All the people, except the liberated souls,
have a desire to remain alive, but they die. A man's actions
bear fruits, according to his fate or fortune, not because of his
desire. Whatever, is allotted cannot be blotted, whether you have
desire for it or not. As, a man has to undergo unfavourable
circumstances unwillingly, he would also face favourable
circumstances. A man may bear pain, blame and dishonour etc.,
without any desire. Similarly, he may gain pleasure, praise and
honour, without desire as a result of his fate.
A man may have a desire for immediate pleasures and
prosperity, or for future fmits, for his actions. But a desire is
the root of pain, here as well as hereafter, so a man should
renounce, desire.
It is out of desire that a man performs actions. When there
is an excess of this desire, it forces him to perform forbidden
actions. It is because of desire that he is more attached, to the
unreal. As soon as, he renounces desire, his affinity for the
unreal is renounced.
When desire is satisfied, we attain the same state in
which we were, before desire was aroused. When desire, say
of receiving a hundred rupees, was not aroused in a striver's
mind, he was desireless, and again after having received that
amount, he becomes desireless. It is because of his attachment
to the worldly pleasures, that new desires are bom. Thus, desire
are never satisfied .
Some people believe that desires cannot be totally renounced.
But the fact is, that desires cannot be maintained. These appear
and disappear, have a beginning and an end, and constantly
decay. If we do not have new desire, the old desire, whether
satisfied or not, disappears itself .

Everyone's desires, may not be satisfied forever but these can
be renounced forever, because these are transitory. The difficulty
in renouncing desire is, that we have a feeling of 'mine'. If we
become free from this feeling of ’mine', we shall become, desireless.
Desirelessness will lead to detachment. When we become free
from the feeling of 'mine', desire and attachment, we attain
uniformity, desirelessness and independence automatically.
We must pay attention to this vital fact. We think that it is
difficult to renounce desires. But is it easy to satisfy these? It
is impossible to satisfy all the desires. Even king Dasaratha, the
father of Lord Rama, could not satisfy his desire, of not sending
his son into exile. Thus, if satisfaction of desires is impossible,
—
and renunciation is difficult. Which one is easier satisfaction or
renunciation? The answer is clear, that desires can be renounced
rather than satisfied. But we commit an error when we try to
satisfy desires, but we do not make efforts to renounce them.
Therefore, a striver should renounce desires.
Desires are of four kinds: —
1. Desires which satisfy necessities of life.*
2. Desire which is personal and just, but is beyond our
power. Such a desire should be rooted out, by offering it to Godf .
* There are four criteria for such a desire—
(i ) It is bom at present (as desire for food when one is hungry ) .
( ii) The material to satisfy it is available at present.
(iii ) It is impossible to live without satisfying it.
(iv ) It's satisfaction does evil neither to him nor to others.
Thus the necessity should be satisfied. When the necessities are satisfied, a
man gets strength to renounce desires. But he should not derive pleasure out of
the satisfaction of even necessities otherwise it will be conducive to the birth of
new desires which can never be satisfied.
t There should not be injustice and exploitation in the world.' A striver
having offered such a desire to God , becomes carefree. The Lord satisfies it if
He thinks it proper.
3. Satisfy the just desire of others for their welfare and

within our power to satisfy. Thus by satisfying the desires of
others, we get strength to renounce our own .
4. Other desires, besides, the above-mentioned ones, which
can be rooted out, by reflection.
—
'Mahasano mahapapma ' Desire is such an enemy, that is
not satiated by, sense-enjoyments. Tulasldasa in Vinaya Patrika
declares, "This fire of desire is never extinguished by the chumed-
butter of sense-enjoyments" (198).
As desire for prosperity, is never satisfied, similarly, the desire -
for sense-enjoyments, is never satisfied , but rather strengthened.

So, it has been called , all devouring, and most sinful, because
it is the root of all sinful actions, such as theft, robbery and
violence etc.
As soon as, desire is bom, it induces man to have a
disinclination for his duty, for the self and for God, and an
inclination towards perishable world. Consequently, he commits
sins, which lead to hell and birth, in lower bodies.
It is, because of the desire for sense-enjoyments, that the
changing and perishable world, (body etc.,) seems real and one
seeks pleasure out of it. At the time of enjoyment, he forgets the
kaleidoscopic nature of objects and regards these and himself , as
permanent. If he realized this fact, he, instead of getting entangled
in the mirage of pleasures, will have his eye directed to God and
the Self, Who are real. It shows, that a man enjoys the worldly
sense-enjoyments, by having a disinclination for the real, God
or Self; and by enjoying the sense-enjoyments, he develops a
disinclination for God.
Such a depraved one can't avoid violence, for himself as
well as, for others. When a rich man leads a luxurious life and
enjoys worldly pleasures, the poor are sad , to see him, suffer.
Moreover, he (the self ) being a fragment of God is sentient, but
when one attaches importance to riches or luxuries, the insentient,
he becomes a slave to these and has a downfall. All the worldly

materials are limited, so these should be shared by all the people.
He, who enjoys the share of others, is a sinner . So a man, should
have only the bare necessities of life. In the scriptures, it is
mentioned that even bare necessities of life should be satisfied,
only after offering these to parents, preceptors, children , women
and old people etc.
A gratifier destroys worldly material, does violence to those who
suffer shortage, and leads himself to a downfall, while a wise man
(liberated soul) does not do so, because all actions, are performed
by him, according to scriptural injunctions for the maintenance
of a body, without expecting any fruit (Gita 4/21; 18/17) . All the
possessions, including the body of such a wise man , are utilized
automatically, for the welfare of all beings.
The need to maintain the body, is neither all-devouring nor
most sinful, and it is satisfied , as hunger, after having a meal.
But a desire is never fully satisfied, the more we satisfy it, the
more intense it becomes.
—
'Viddhyenamiha vairinam’ In fact, a man attains peace, having
renounced the desire for worldly objects. Yet out of ignorance
he believes that he has attained peace by acquiring the worldly
objects (i.e., by satisfying the desire). Thus, by considering desire
to be a source of enjoyment, he regards it as a friend and well-
wisher. So, the desire never perishes. Therefore, the Lord urges
us to know the desire, to be an enemy, because it, having blurred
our discrimination, leads us to sins.
Desire, is the root of all sins, sufferings and hell, here as
well as hereafter. It results in no benefit.
An Important Fact
An important and easy means, to get rid of desire, is to
render service to others with the body, senses, mind, intellect
and life-breath etc., without any selfish motive.
In the, Discipline of Action, actions performed with the

physical body, thinking with the subtle body and trance with
the causal body, are done only for the world, not for one's own
self, because the gross body, the subtle body and the causal body
have their identity respectively, with the gross, subtle and causal
world. By doing so, one should not derive any pleasure out of
them.* It makes him free from attachment, to the fruit of action
and thus he easily becomes free from attachment to action.
'1 should be obeyed ', 'this thing may serve my purpose',
—
’Whatever, I say should be honoured’ these are all desires. A
desire is very disastrous. When a man satisfies the just desires
of others, according to his resources, it enables him to renounce
his own desires. If we cannot fulfil the desires of others, at least
we should have the sentiment to do so.
Egoism, attachment and desire, bind a man to the world ,
through separation, defect and disquietude, respectively.
Renunciation of desire, leads to detachment, while detachment
leads to non-egoism. A striver, following the Discipline of
Action, does not regard the body, senses, mind, intellect, egoism
and objects etc., as his or for him, but he regards these as the
world's and for the world, by realizing the reality about them.
When a striver resolves, not to give pain to others, he starts
rendering service to them. If by chance, anyone suffers because
of his action, he very humbly tenders a sincere apology. Even if
the sufferer does not forgive him, he is automatically forgiven
by God. While rendering service to others, a striver should never
expect any reward in return. By doing so this enemy (desire) is
easily overcome.
—
Appendix The desire to derive pleasure from a thing, a
* The desire to derive pleasure out of either service or the thought of the
welfare of others or trance and to maintain them, is an obstacle to God-
realization (GTtal 4/6). Therefore, a striver should be detached from the three
modes—of goodness, of passion and of ignorance because the self is free
from all attachment.
person or an action is named ‘kama’. This evil in the form of

‘Kama’ involves endless flaws, endless defects and endless sins.
Therefore so long as a man has desire, he can’t be totally free
from flaws, defects and sins. The desire to get pleasure causes
evils. He who has no desire becomes free from evils.
—
The fruit of action is of three kinds pleasant, unpleasant
and mixed (Gita 18/12). Out of the three the fruit of desire that
accrues is only unpleasant.
Prarabdha does not compel a man to resort to sinful acts but
it is the desire that directs a man to sinful acts. An urge for an
activity may be there for enjoyment of fruits of past actions due
to Prarabdha but there cannot be any sinful act as there is no
need to commit such a sin for enjoyment of fruits of destiny .
Kama (desire) is bom of ‘Rajoguna’ (the mode of passion).
Therefore the cause of sins is ‘Rajoguna’ and their effect (evolute)
is ‘Tamoguna’ (the mode of ignorance). All sins are bom of
‘Rajoguna’.
—
Link: ' It is a sin', even knowing this a man commits sin.
What is the reason that this knowledge does not help? The Lord
explains in the next two verses.
^ ^^
SJ TTf T
dhumenavriyate
Ctfatten ^|
vahniryathadarso malena ca
yatholbenavrto garbhastatha tenedamavrtam
As fire is covered by smoke, as a mirror by dust, and as an
.
embryo by placenta, so is this (knowledge) concealed by desire 38
Comment: —
—
’Dhumenavriyate vahnih’ As fire is covered by smoke, so
is this knowledge, (discrimination) covered by desire.
Discrimination is revealed in the intellect. There are three
—
divisions of intellect of the nature of 'goodness' (Sattvika),
of 'passion' (Rajas) and of 'ignorance' (Tamas). The intellect
by which one knows, what ought to be done and what
ought not to be done, is of the nature of 'goodness'. The
intellect, by which one wrongly understands, what ought to
be done and what ought not to be done, is of the nature of
'passion', while the intellect by which one sees all things in
a perverted way (contrary to the truth) is, of the nature of
—
'ignorance' (Gita 18/30 32). When desire is bom, even the
intellect of goodness (Sattvika) is covered by desire, as fire
by smoke, then the intellect of the mode of passion (Rajas)
and ignorance (tamas) will definitely be covered by it, of
which there is no doubt.
As soon as, a desire is bom , one's spiritual path is covered
with its smoke. If it is given scope for enhancement, it makes -
the path totally dark. By thinking that the desired objects are
deserting us constantly, we can destroy desires.
We have desire to acquire the worldly objects, because
these appear to be beautiful and charming. The desire veils
our discrimination, which is a privilege of human birth. Just
as, fire can bum even when it is covered with smoke, so can
discrimination work, if a man becomes cautious, as soon as desire
is bom. A man can get rid of desire at the outset, by thinking
of the kaleidoscopic and transitory nature, of the worldly objects
etc., which he wants to acquire.
—
'YathadarSo malena ca' When dirt accumulates on the surface
of a mirror, it cannot reflect an object. Similarly, the dirt of desire,
covers knowledge (discrimination), and a striver cannot decide
what he ought to do and what he ought not to do. Because of
desire, he hankers after worldly pleasures and prosperity, and he
has a downfall. This is the second stage of desire.
A striver, should realize that it is not a thing, but its proper
use, which is significant. So, instead of having a desire to acquire
more and more, he should think to make a proper use of it.

Moreover, he cannot acquire objects merely by desire.
The less importance, he will attach to the worldly objects, the
more importance he will attach to God . When he stops attaching
importance to the worldly objects altogether, he will realize God
and desire will totally be eliminated.
—
'Yatholbenavrto garbhahf When, dirt accumulates on the
surface of a mirror, even though it does not reflect a face, yet
it can be known that it is a mirror. But when an embryo is
covered by the placenta, it cannot be known, whether the child
is male or female. Similarly, knowledge (discrimination) is, so
much veiled at this third stage, that he totally forgets his duty
and his desire is intensified.
If desire is not satisfied , it gives birth to anger. From
anger arises delusion ; from delusion there is destruction of
discrimination; from destruction of descrimination one does
not do, what ought to be done, but indulges in evil acts,
such as falsehood, fraud, dishonesty, injustice, oppression and
other sinful acts. The Lord does not want to call such people,
human beings (men). Therefore, the Lord while describing
such people, in the sixteenth chapter (from the eighth to the
eighteenth verses), has not used any such word which stands
for human beings. The Lord has called the people, who have
heaven as their goal, ' Kamatmanah' (desire incarnate) (Gita
2/43), because they are the embodiments of desires. Having
identified themselves with desires, they hold that there is no
higher aim than the gratification of desires (Gita 16/11).
[When desires are strengthened, a man totally forgets, that
the real aim of human life is God-realization. But if due to past
influences or good company, or any other factor, he comes to
know the real aim of human life, he can attain salvation or
God-realization.]
—
'Tatha tenedamavrtam ' In this verse, the Lord has given
three illustrations, pertaining to the covering of discrimination
by desire. It means that discrimination is covered by desire,
in three stages. But those who hold that desire is the cause of
happiness, and so depend on it, cannot renounce it (desire), while
strivers who practise spiritual discipline, know it in its reality
and can root it out.
The Lord here, has described the three stages of desire,
so that a striver may kill the enemy, in the form of desire,
as directed by Him, in the forty-first and forty-third verses
of this chapter. In fact, desire crosses the first two stages so
quickly, that a man cannot perceive these phases. Then desire
leads him, to all sorts of sins and sufferings. Therefore, a
striver, through discrimination, should not allow a desire to
arise. But if it is bom, it should be renounced either in the
first or the second stage, it should not be allowed to reach
the third stage.
An Important Fact
As smoke, shows the presence of fire, and as a mirror and an
embryo are identified even when these are covered respectively,
with dust and placenta, so discrimination is possessed by every
human being, even when it is covered by desire. But due to the
force of desire, discrimination is not used.
According to the scriptures 'Mala' (sin) (Impurity), 'Viksepa'
(distraction) and 'avarana' ( veil), are said to be, the three
stumbling blocks to God-realization. These defects, are bom
of the affinity of man, for the unreal world. This affinity
for the world is, created because of desire. Thus the root
of all the evils, is desire. When desire is renounced , affinity
for the unreal world, is renounced. When affinity for the
unreal, is renounced , all the evils perish and discrimination
is revealed.
So long as, the worldly objects seem real, beautiful and

charming, a man attaches importance to them. This attachment,
is the main obstacle to God-realization, as it is conducive to
—
the three defects sin, confusion and veil. Out of these three,
sin is regarded as the most deadly defect. Desire is the root
of sin. When a striver resolves not to commit sin in future,
the defects are rooted out and his sin, begins to decay. But
when he renounces the desire, totally, all his sins perish.
In the Srimadbhagavata, Lord Krsna has pointed out
that a man with desire can attain salvation, by following the
Discipline of Action (Performance of action) without expecting
—
fruit ' Karmayogastu kaminam' (11/20/7). So a person who
is not free from desire, need not lose heart, because only
he who has a desire, will get rid of it. Desires can be
renounced easily, through the Discipline of Action. When a
striver performs any act, whether it is mundane or spiritual , he
should think, "Why do I perform it and how do I perform
it?" By thinking so, he will constantly have an eye on the
aim of his life. Consequently, he will perform only virtuous
actions, being free from attachment and the desire for fruit.
This performance of actions without attachment, and desire
for reward, will lead him to salvation.
—
Appendix Desire is the main obstacle to God-realization. As
—
there is a jar full of water, in it we have to do two actions the
first is to empty the jar and the second is to fill it with ether.
But in fact two actions are not to be performed but only one
—
is to be performed to empty the jar. Empty the jar and the
ether will be filled itself. Similarly renunciation of desire and
—
God -realization these two are not be done. Renounce the desire
and God will be automatically realized. It is because of desire
that God seems to be unrealized.
414 & RIMADBHAGAV ADGITA [Chapter 3
3TTffT
*nfn*il
|
Chl -rl <4 #T

chlH
^
avrtam
^ i
jnanametena
kamarupena kaunteya
^ 3TH
jnanino
^T I I ^ II
nityavairina
duspurenanalena ca
O Arjuna, Knowledge ( jnana) is enveloped by this constant
enemy of the wise, (a discerning soul) in the form of desire, which
is insatiable like, fire. 39
Comment: —
—
'Etena' This term has been used for desire, which has been
declared by the Lord as most sinful, in the thirty-seventh verse
of this chapter.
—
'Duspurenanalena ca' As fire is never satiated, when clarified
butter is added to it, it rather rages stronger, so is desire never
satisfied, by enjoying the objects of desire, it is rather strengthened
(Srimadbhagavata 9/19/14; Manusmrti 2/94). The fire of desire,
devours everything which comes into its contact.
Sundaradasa, has also expressed the same idea, when he
says, "The richer a man grows, the more he hankers after worldly
prosperity. A poor man, may desire to gain only a few rupees,
but when he gains them, he has desire for a hundred and then a
thousand , and after that a million and then a billion and trillion
and then the ownership of the entire universe. Yet, this form
of desire, will not be satiated. It is only, by contentment, that
this desire can be subdued.
A poor man, is not so greedy, as is a rich man. When a man
earns a hundred rupees, he desires to earn a thousand rupees. It
means that he feels that he needs nine hundred more. When he
earns a thousand rupees, he desires to have, ten thousand rupees.
It means that he needs nine thousand more. When he gains ten
thousand rupees he has desire to gain a lac of rupees. And he
needs ninety thousand more. Thus the richer he grows, the more
greedy he becomes. On the other hand, a contented man, being

free from all desires, is the king of kings.
In fact it is not wealth, but desire for wealth, which is an
obstacle to God-realization.This desire, deprives the rich and the
poor equally, of God-realization, as it can never be satiated. A
man can only get rid of it by renouncing it.
—
’Kamarupena' The desire to derive pleasure, out of the
affinity for the insentient is called 'Kama'. This desire manifests
itself in different forms, such as lust (for gold, power and
of the flesh), craving (for things), attachment (to loving and
charming objects), hope (to acquire something) and greed (to
acquire more and more). When a man's desire is intensified,
it is followed by solicitation. These are, the different forms
of desire.
—
'Jnanino nityavairina' Here, the term 'Jnaninah' stands for
the wise striver, who remains engaged in practising the spiritual
discipline, because it is he, who recognizes this enemy in the form
of desire, and slays it. The worldly people consider it as pleasant.
The Lord declares, that desire is the constant enemy of a
wise striver. As, soon as desire is bom, a thought comes to
his mind, that it will lead him to suffering. Desires involve
dependence on the world and create importance of the world,
which are stumbling blocks to the spiritual path. It pricks him
at the outset, that it will result in adversity.
The ignorant, who are engrossed in sensual pleasures, hold
that desire is their friend, because they derive pleasure out of
the objects. Without desire objects cannot provide pleasure.
But the fact is, that desire and the pleasures, lead him to
sorrow, suffering, imprisonment and hell etc. Thus, desire is
a constant enemy of the ignorant also, but they are not aware
of it, while wise strivers are aware of it.
—
'Avrtam jnanam' Every being is, endowed with
discrimination. In the case of man it can develop, but in birds,

beasts and other births, it is confined to the maintenance of the
body. In the case of men also, it is veiled by desire, which does
not let them follow the spiritual (sentient) path of God-realization,
but keeps them engaged in mundane pleasures.
Everyone, likes loving and true words, and hates harsh
and false words. It means that every person has the knowledge
(discrimination) of good and bad, virtue and vice, right and
wrong. In spite of this knowledge, an ignorant person uses harsh
language, tells a lie and does not perform his duty scrupulously,
because his discrimination is concealed by desire.
A man thinks that he derives joy out of sense-objects, but
in fact, he gets joy by renouncing them. Everyone knows that
during wakefulness and sleep a man feels happy and sad, because
of his affinity, for the sense-objects. But during sound sleep he
does not remember, sense-objects at all. So, when he awakes he
says that he had a very peaceful and sound sleep. Moreover, he
gets tired during wakefulness, while he is refreshed after sound
sleep. It means, that it is renunciation of the sense-objects,
which provides joy or peace.
When a man desires money, his mind is attached to it. But
when it is acquired, the mind renounces this attachment and so
he feels happy. Had the money provided him joy, he would have
never felt sad, so long as he had money. But he feels sad, even
after possessing that money.
When a man desires anything, he becomes dependant on
it. Suppose, a man has a desire to buy a watch he feels sad,
without it; this is dependence upon it. He thinks that if he
acquires money, he can buy a watch i.e., he feels independent
if he has money, and dependent without money. But this is
a wrong notion. If he acquires money and buys a watch he,
instead of having dependence on the watch, has dependence
on money, because money is also different from, the self.

When a man’s discrimination is hid by desire, he realizes his
dependence on objects, but he does not realize his dependence,
on money. He thinks that he has become independent, because
of money. It is very difficult to renounce such a dependence,
which disguises itself as independence.
The world is transitory. All the worldly objects such as
the body, wealth, property etc., are decaying every moment,
and are separating from us. But while enjoying these, we
forget that they are temporary, we regard them as eternal and
permanent. Not to talk of the common people, even a striver
gets entangled in pleasures by considering these as eternal
and permanent. It so happens, because his discrimination is
enveloped by desire.
An Important Fact
The Lord declares, that desire is the constant enemy of the
wise, so that a man may save himself from it and may attain
bliss, desire being the root of all sins and sufferings. Once,
a man was looking for his wife. People asked him, "What is
the name of your wife?" He replied, "Disgrace." They again
asked "What is your name?" He replied, "Wicked ." People
said, "Don' t be agitated, she is a very chaste and faithful wife,
she will come to you, because disgrace ever accompanies the
wicked." Similarly suffering automatically accompany the man,
who hankers after perishable pleasures.
A man wants to avoid suffering, but he does not
renounce desire, which is the root cause of suffering. In the
Ramacaritamanasa it is declared, "A man can't attain bliss, even
in a dream, so long as he does not renounce desire" (7/90/1). The
Lord , by the terms 'analena' and ’duspurena', wants to explain
that desire for enjoyment of worldly objects, is never satiated.
The more he enjoys them, the more, the desire for these is
strengthened. In order to satiate it, he is inclined to sinful acts.
When he has desire for wealth, he wants to earn it, by fair means
or foul. Then, at the second stage the desire engages him in theft
and robberies, while in the third stage it leads him to commit
violence and even murder. Thus the desire for pleasure, makes
life miserable, here as well as hereafter.
—
Appendix The main obstacle to the practice of spiritual
discipline is the desire for pleasure which is bom by the
contact of senses with sense-objects. This obstacle lingers for
a long time. Wherever a striver indulges in pleasure, there his
spiritual progress is arrested. As much as even the pleasure
( joy) from trance, hinders his progress.* Even the desire of
‘Sattvika’ happiness and attachment to it arrest his spiritual
—
progress ‘sukhasangena badhnati’ (Gita 14/6)t Therefore the
Lord has declared that desire is the constant enemy of a wise
-
—
(discriminating) striver ‘na tesu ramate budhah’ (Gita 5/22) and
‘duhkhameva sarvaiii vivekinah’ (Yogadarsana 2/15).
—
Link: In order to kill an enemy, it is necessary to know where
it resides. Therefore, the Lord, in the next verse, mentions the
seat of desire, the constant enemy of the wise ( discerning soul ).
‘ rHcjHlS'Mcita
( 'tfo II
indriyani mano buddhirasyadhisthanamucyate
etairvimohayatyesa jnanamavrtya dehinam
* Worldly pleasures are bom of union with sense-objects while the joy
derived from trance is bom of disunion with sense-objects. Worldly pleasures
lead to min (fall ) while the enjoyment of joy derived from trance arrests (hinders)
a striver’s progress .
t Attachment to Sattvika joy is a hindrance in the path of God-realization
and attachment to Rajasa-Tamasa pleasures leads to min.
The senses, the mind and the intellect are said to be its
abode . Veiling of wisdom by the senses, mind and intellect
deludes, the embodied soul 40.
Comment: —
— —
Tndriyani mano buddhirasyadhisthanamucyate' Desire, is
said to have five abodes (1) objects (Gita 3/34), (2) senses,
(3) mind, (4) intellect and (5) assumed ego (T) viz., doer
(Gita 2/59). Though it seems to reside in five abodes, yet in fact,
it resides in the 'assumed ego'. As it seems to abide in these five
places, these are called its seats.
All actions are performed, with the body, senses, mind and
intellect. If desire resides in these, it hinders the performance
of spiritual actions. Therefore, a KarmayogI (man of action),
having abandoned attachment and the fruit of actions, performs
actions, only by the body, senses, mind and intellect, for the
purification of the self (Gita 5/11).
In fact, desire resides in the assumed ego (i.e., identification
of the self with the body etc.). This ego or Tness, is merely
assumed that, '1 belong to a particular caste, creed or order
—
of life" this is a mere assumption. Sins perish, after bearing
fruits, but desire which resides in the assumed ego, gives
birth to new sins. Therefore, it is desire which binds the
embodied soul.
In the Mahabharata, it is mentioned, "In the world it is only
desire which binds a man. He who is liberated from the bondage
of desire, becomes eligible to attain the Eternal (Absolute)"
(Santiparva 251/7).
—
'Etairvimohayatyesa jnanamavrtya dehinam' It is because of
desire, that a man does what he ought not do, and does not
do what he ought to do. Thus the embodied soul is deluded,
by desire.
—
In the second chapter, the Lord declared 'From desire
springs anger' (2/62) and 'From anger arises delusion' (2/63).

It means, that if anyone becomes an obstacle to the satisfaction
of a desire, anger arises. But if the desire is satisfied, it gives
birth to greed, and from greed arises delusion. Desire is, an
evolute of the mode of passion, while delusion, is an evolute
of the mode of ignorance.The mode of passion and the mode
of ignorance, are not far from each other.* Desire, deludes the
embodied soul, through senses, mind and intellect. The desire,
which is an evolute of the mode of passion, is transformed
into delusion, which is an evolute of ignorance.
A man has a desire to enjoy sense-objects (sensual pleasures).
Firstly, he does not get those desired sense-objects. However,
if he gets them, they do not stay. In spite of it, he desires
to get them somehow or the other, and thinks of so many
devices to obtain them. Therefore, first desire attracts the senses,
towards objects. Then the senses, attract the mind, while the
senses and the mind attract, the intellect. Thus desire, veiling
wisdom, through the senses, mind and intellect, deludes the
embodied soul and drives it to min.
It is a rule that if a master terminates the service of a
sincere servant, he is not likely to get such a sincere servant
again. Similarly, if a servant does not carry out the order of
a virtuous master and does not serve him, he will not get an
opportunity to work under such good masters. In the same
way, if a person by misusing the human body, instead of
realizing God, wastes it in hankering after worldly pleasures,
and prosperity, he will not get this human life again. It is,
because of the impurity of mind , that a man rejects good
things; and the mind is tainted by, desire. Therefore, first of
all, a striver should renounce desire.
* Among the modes of ignorance, passion and goodness the ratio of the
distance is 1:10:100. It means that modes of ignorance and passion are near each
other, while the mode of goodness is far-away from them.
Verse 41] -
. —
'Dehinam vimohayati’ It means that, desire deludes only
the embodied soul i.e , the soul which has identified itself with
the body, and has accepted the relationship of 'mine' with it.
The Lord, at the beginning of His gospel, explained that the
—
soul is different from the body (Gita 2/11 30). This is also
everyone's experience. The desire covering wisdom, deludes
the embodied soul ( the soul which accepts its affinity for the
body), but not the pure soul. A man (the soul) assuming the
body as '1 \ 'mine' and for ’me', attaches importance to the
perishable objects and gets attached to them, which, creates
affinity for them. This affinity gives birth to desire. Desire,
having deluded the man (embodied soul), leads him to
worldly bondage.
of
—
Link: The Lord, in the next verse, tells Arjuna the device
eliminating this enemy i.e., desire, and directs him to
kill it.
tasmattvamindriyanyadau niyamya bharatarsabha

papmanam prajahi hyenam jnanavijnananasanam
Therefore, O best of Bharatas (Arjuna), first control the senses
then, kill, this sinful destroyer, of wisdom and realization. 41
Comment:—
—
'Tasmattvamindriyanyadau niyamya bharatarsabha' Senses,
are said to be controlled, when they do not enjoy the sense-
objects, but are used in order to maintain the body or to attain
a spiritual goal. It means, that they should neither have an
aversion to disagreeable action , nor an attachment for agreeable
action (Gita 18/10). Actions performed with attachment and
aversion, strengthen attachment and aversion and these drive
a man to min. Therefore, let the scriptures be the authority

for determining what should be done and what should not
be done (Gita 16/24).Thus, by following scriptural injunction,
pertaining to the performance of prescribed actions, and non-
performance of forbidden actions senses are controlled.
So long as, a man is swayed by his senses, he cannot
have an eye on the goal of life. Without having an eye on the
goal of life i.e., without attaining it, desire cannot be totally
killed. So, first the Lord urges to control the senses, in order to
kill desire.
First, the senses get entangled in their objects, by which
desire for those objects is bom. When a man performs actions
with desire, he comes under the full sway of senses and has
a downfall. But, he who performs his duty, by controlling the
senses, without expecting any fruit, quickly attains salvation.
1
—
'Enam jnanavijnananasanam The term ’Jhana' also stands
for the knowledge of the scriptures (Gita 18/42). But in this
context the term, stands for discrimination (what should be done
and what should not be done). The term, 'vijnana' stands for
Self -realization.
—
Discrimination and Self-realization both are axiomatic.
All the people have not realized the self, but discrimination
has been bestowed upon them. The term 'Anicchannapi', used
by Arjuna, in the thirty-sixth verse of this chapter, also proves
that every human being possesses this faculty of discrimination.
It is by discrimination that he knows, what is virtue and what
is vice (sin). So, it is by discrimination that he does not want
to commit a sin. But, when discrimination is veiled by desire,
he commits sin without thinking of the consequences. When
discrimination is aroused, he performs actions, having thought
of the consequences.
Thus, desire veils discrimination, as well as Self-realization
i.e., it does not let these reveal themselves. So it has been

called, the sinful destroyer. In fact it does not destroy them,
but it hides them. This 'Veiling' has been called destroying,
here Discrimination and Self-realization, are never destroyed,
while desire is destroyed. If clouds appear before the eyes,
it is said that the sun has been covered by clouds. But in
fact , the sun is not covered, it is the eyes which are covered.
Similarly, when it is said that desire has veiled discrimination
and Self-realization, it means that these are not veiled , but it
is the intellect which is concealed.
—
'Papmanam hi prajahi' Desire, is the root of all sins. Having
veiled discrimination, it makes a man blind. So he cannot recognize
the distinction between virtues and sins, and thus indulges in
sins, which lead him to ruin. So the Lord orders to slay desire
by declaring it sinful.
A man wants to lead a lonely life of an ascetic, by
renouncing household affairs but he does not renounce desire; he
does not even think of renouncing it. If desires are renounced,
everything will be set right automatically. When a man dies
with unfulfilled desires, these lead him to the next birth. It
means, that desires lead him to the bondage of birth and
death. Thus, desires do nothing, except binding him.
When a man is attracted towards worldly objects, desire is
bom . This desire veils discrimination and he indulges in sense-
pleasure. The pleasure of birds and beasts, is confined to the joy
bom of the contact of senses, with objects. But, a man desires
objects and money and indulges in hoarding money . In order to
hoard money, he adopts foul means such as falsehood, fraud, thefts
and robberies etc. Moreover, he becomes proud of himself. This
pride is a demoniac trait. Thus, he is totally damned, Therefore
the Lord orders Atjuna, to slay sinful desire.
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indriyani paranyahurindriyebhyah param manah
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manasastu para buddhiryo buddheh paratastu sah
II
evam buddheh param buddhva samstabhyatmanamatmana

jahi satrum mahabaho kamarupam durasadam
It is said that the senses are superior to the gross body,
greater (higher, more powerful, illuminator, pervasive and subtle)
than the senses is the mind; greater than the mind is the intellect,
.
but greater than the intellect is desire Thus, knowing that desire
is beyond intellect, subduing the self by one’s self, destroy this,
-
O mighty armed Arjuna, the tough enemy in the form of desire,
which is hard to conquer 42 43 . -
Comment: —
—
'Indriyani paranyahuh ' Senses are superior to body or
objects of senses. It means, that senses know the objects
but objects do not know senses. Senses live without objects,
but without senses, the existence of objects is not proved.
Objects cannot illumine senses, but senses illumine objects.
Senses remain the same while objects go on changing objects
come within the range of senses, while senses do not come
within the range of objects. Eyes (senses) can perceive the
physical body and objects, but the body and objects cannot
perceive the senses. So senses are greater, more powerful,
more subtle and have a wider range of activity, than objects
and the physical body.
—
'Indriyebhyah param manah' Senses, do not know the
mind, while the mind knows all the senses. Every sense,
knows only its own objects, but does not know the objects
of other senses. Ears can perceive only sound, but cannot

perceive touch, form, taste and smell. Similarly, tongue can
only taste, nose can only smell, eyes can only see, and skin
can only touch. But the mind knows the five senses, and
their objects. Therefore, the mind is superior, more powerful,
more subtle, has a wider range of activity, than senses and
is, their illuminator.
—
'Manasastu para buddhih' The mind , does not know the
intellect, but the intellect knows the mind and senses. The
intellect, knows whether the mind is quiet or turbulent and whether
senses function properly or not . It means, that the intellect
knows the mind and its thoughts, as well as the senses and
their objects. Therefore, the intellect is greater, more powerful,
more subtle and has a wider range of activity, than the mind
and is its illuminator.
—
'Yah buddheh paratastu sah’ The master of intellect is
ego; therefore, a person says 'My intellect'. Intellect is an
instrument and 'ego' is the doer. The instrument depends,
on the doer. Desire, resides in the insentient portion of ego.
But, it is because of the identification of the self with the
insentient body etc., that desire seems to reside, in the pure
self ( the sentient).
In fact, desire resides in 'ego' T, because ego has the
desire to enjoy pleasures and so becomes the enjoyer. The
enjoyer, enjoyment and the object to be enjoyed , belong to
the same class, otherwise the enjoyer cannot be attracted
towards the objects. But, there is no desire in the self , which
is the illuminator of the enjoyer, enjoyment and the object to
be enjoyed. All the insentient objects, such as the body, the
mind, the senses, the intellect and the ego are fragments of
nature (prakrti). Beyond ego there is the self , a fragment of
God. The self , is the base, the root, the cause, the inspirer
of the body , senses, mind, intellect and ego, and is subtler,

greater, stronger, wider than all of them, and is also their
illuminator.
There is pleasure or pain in the insentient nature (prakrti) of
the embodied soul, while the sentient (soul) does not undergo
any modifications, such as pleasure or pain etc. The self (soul)
is the knower of any modification. But, when It identifies
Itself with the insentient (body etc.,) it has to undergo pleasure
and pain. The sentient, (soul) by identifying Itself with the
insentient (body etc.,) becomes the enjoyer. In the inert only,
there is no enjoyership. The enjoyership, remains in the ego
(where there is identification of the soul with the body). The
term ’asya', used in the fifty-ninth verse of the second chapter,
denotes the enjoyer, while the term Parana denotes, God,
1
unattached Universal Soul. 'When a striver realizes, ’Parama'

(God or Self ) his taste or relish, also turns away (Gita 2/59).
A man, has desire in order to derive pleasure or joy, while the
self is, naturally, a heap of joy. Therefore, on God-realization
or Self-realization, desire (desire for sensual pleasure) totally
perishes, forever.
A Vital Fact
The physical (gross) body, is the object of senses,
senses are the external instruments, while mind and intellect,
are the internal instruments. Senses are beyond, (superior,
stronger, wider, subtier and illuminator) the physical body,
while intellect is, body and senses. Ego which is the doer,
is beyond intellect and desire resides, in the ego. The self
is sentient, unaltered (uniform) and an embodiment of truth,
consciousness, and bliss consolidated. But when It identifies
Itself with the insentient body etc., ego is bom and the self,
becomes the doer or agent. Thus the doer (agent) has two
—
aspects the insentient one and the sentient one. A man (the
Verse 42 43]
«
SADHAKA-SANJIVANI 427
embodied soul), because of the insentient aspect, is attracted

towards the world i.e., the worldly desires are bom, while
because of the sentient aspect, he is attracted towards God or
the spiritual discipline.* As the insentient aspect is perishable,
so are the worldly desires, and as the sentient aspect, is eternal,
so are the spiritual desires (needs). The mundane desires, are
renounced, while the spiritual ones (of the renunciation of the
world, of Self -realization, of devotion to God ), are satisfied.
The mundane desires can appear, but cannot exist, while the
spiritual desires can be suppressed but cannot perish, because
the former are unreal while the latter are real. Therefore, a
striver should neither hope for the fulfilment of the mundane
desires, nor lose heart by thinking of the non-fulfilment of
spiritual desires.
In fact, the only desire of a man (the soul) is to realize
God, Whose fragment he is. But by identifying himself with
the body etc., he, by an error of judgment, forgets the real
desire, and hankers after worldly pleasures and prosperity. But,
the real never ceases to be. The desire for the real can never
be destroyed . In a striver two sorts of desire remain one for
God-realization and the other, for worldly pleasures. So, there is
—
a duel between the two. It is because of the duel, that when a
striver practises spiritual discipline such as adoration, meditation .
and good company etc., his spiritual desires are aroused, but at
* The identification of the self with the body etc. , can be explained by
an illustration. A block of iron with four edges has no burning power but when
by coming into contact with fire it identifies itself with fire, it develops the
burning power and fire, in spite of having no edges, becomes of four edges.
But a magnet attracts only iron , not fire because iron and magnet belong
to the same class and the fire automatically calms down . In the same way
when there is identification of the self with the body , the sentient portion
is attracted towards God , while the insentient towards the world. When the
sentient portion is attracted towards God the insentient is left because it is
perishable. But when the insentient portion is attracted towards the world , the
sentient one remains because it is eternal .
other times he hankers after worldly pleasures and prosperity.

While having mundane desire, a striver cannot even resolve,
that he has to practise spiritual discipline. He cannot progress
in the spiritual path, so long as spiritual desire, is not aroused.
When he resolves, that he has only to realize God, the duel
ceases and only the keen spiritual desire remains, which enables
him to realize God easily (Gita 5/3). So, for a striver it is
indispensable to root out this duel, between mundane desire
and the spiritual one.
The self, has an automatic attraction or inclination, towards
God whose fragment It is. This attraction is known, as devotion.
When the Self accepts Its affinity for the world, that devotion,
is suppressed and desire springs. So long as there is desire,
devotion (love) is not aroused. Without devotion, desire is not
killed. The insentient fragment, hankers after sensual pleasures,
while the sentient one, is attracted towards God. Therefore,
in fact, desire resides in the insentient fragment, but it is
so because the two are identified. When the sentient (self )
does not accept Its affinity for the insentient, desire perishes.
It means, that as soon as, the sentient (Self ), renounces Its
affinity for the insentient (body etc.,) 'Ego' (the identification
of the self with the insentient) perishes and consequently,
desire perishes.
Desire abides, in the insentient fragment of ego. The
reason is, that an enjoyer can be attracted towards objects of
enjoyment of the world, (the world which is seen), the senses
and intellect with which the world is seen, only if these belong
to the same class, because attraction is possible for the objects
of the same class only. As eyes are, attracted to the beautiful
colour or form, so is the case with other senses. Intellect is
attracted towards discrimination or thought, not to sound etc.
If it is attracted, it is, because of its association with senses.
Similarly, the self has Its identity with God, and so It is attracted
towards God. This identity, can be realized only when the Self
totally renounces, Its affinity for the insentient (Matter). As
soon as, this identity is realized, devotion (Love) is aroused,
in which there is total lack of matter (the unreal).
The insentient fragment, 'causal body', is a very subtle
fragment of the cosmic intelligence, which is an evolute of
nature. Desire, resides in this causal body. It is because of the
identification of the self with the causal body, that desire seems
to reside in the self . When there is no identification, a man
realizes the self which is pure and uniform. In that case, desire
perishes totally.
—
’Evam buddheh param buddhva' In the previous verses,
it has been explained, "The senses are greater than the body,
greater than the senses, is the mind and greater than the mind
is the intellect." But now in this verse, when the Lord declares,
that greater than intellect, is desire, He means to say, that desire
resides in ’ego', not in the self. Had it resided in the self, it
might have never perished. It is bom, when the self accepts
its affinity for the insentient body etc. In fact, it resides in the
insentient fragment, (matter), but appears in the Self . Therefore,
knowing this desire, which is beyond intellect, a striver should
eliminate it.
—
'Samstabhyatmanamatmana' The method, to slay this desire,
is to restrain, the self by the self viz., to accept the real affinity
of the self, for the pure self or for God whose fragment It is.
The same fact, has been pointed out by the Lord, in the fifth
and the sixth verses of the sixth chapter when he declares, "One
should raise oneself by one's self alone" and "The self has been
conquered by the self ."
The self is a fragment of God, while the body, senses, mind
and intellect are fragments of the world. When the self having a
disinclination for God, has an inclination to nature (the world),

desires are bom, Desires are bom, when there is privation and
a man (the self ) feels it, because of his affinity for the world,
because the world is unreal, has no existence (Gita 2/16) but
like a mirage, it seems to exist. As soon as, the affinity for
the world is renounced, desires perish, because the self has no
deficiency as the Lord declares, "The real never suffers any
deficiency" (Gita 2/16).
Even when, a man has disinclination for God, and
assumes his affinity for the world, his real desire (need or
hunger) remains to realize God, whose, fragment he (the self )
is. He wants to remain alive forever, he wants to possess
all knowledge and he wants to be happy forever this is —
his desire to attain God, who is the Embodiment of Truth,
Consciousness and Bliss. But, it is because of his affinity for
the world , that by an error of judgment, he wants to satisfy
this desire (need ), by enjoying worldly pleasures. But this
desire, can never be satisfied with worldly objects, so it will
have to be discarded.
He, who has established his affinity, for the world, is also
capable of renouncing it. So the Lord orders Arjuna, to slay
this desire by dissociating himself from the world, through his
own efforts.
This dissociation, needs no practice because practice is done
with the help of the world (body , senses, mind and intellect).
In fact, a man gets established in the self or realizes God,
by renouncing affinity for the world.
A Vital Fact
When the self accepts Its affinity, for the world, it has a
desire to enjoy worldly pleasures, as well as, to realize God.
He (the self ) by an error wants to satisfy the need for God-
-
realization (who is Truth, Consciousness and Bliss) by worldly

materials. Therefore, both his desires, remain unfulfilled.
A man can know the world, by dissociating himself from
it, and the Lord, by identifying himself with Him, because he
(the self ) is different from the world, while he has identity
with God. But he accepts his identity or affinity, for the world,
in order to acquire worldly things, which is never possible.
Similarly, he accepts that he is different from God which
is also not a reality. Spiritual desire, is necessary, in order
to root out worldly desires. When spiritual desires grow up
mundane desires, automatically* perish. When mundane desires,
are rooted out, spiritual desire is satisfied viz., God, Who is
ever attainable, is attained.* God always pervades everywhere,
but a man does not realize Him, because of his entanglement
with worldly desires.
1
Jahi satrum mahabaho kamarupam durasadam ' The term
’Mahabaho’ means, one possessed of long and mighty arms i.e.,
—
a brave warrior. By addressing Aijuna, as ’mahabaho’, the Lord
means that he is brave enough to slay the enemy, in the form
of desire.
It is hard for a man to conquer this enemy, so long as
he has affinity for the world. This desire, deviates even the
wise from the performance of their duty, by covering their
discrimination, and so they have a downfall. Therefore, the
Lord has said, that it is hard to conquer. So, a striver, instead
of losing heart, should be aware of this enemy.
Desires appear and disappear, whether these are fully
* When all the desires of a striver are rooted out, the mortal man
becomes immortal and he very well realizes the Eternal " ( Kathopanisad 2/3/14;
Brhadaranyaka 4/4/7) .
"O Lotus eyed ! when a man renounces all his desires he attains God-
realization" (Snmadbhagavata 7/ 10/9) .
satisfied or partly satisfied, or not satisfied at all, while the

self ever remains uniform, and knows their appearance and
disappearance. So he can easily renounce his affinity for
them, which is merely assumed. Therefore, a striver should
not be afraid of desire, if he is determined* to attain his
aim, he can slay 'desire', very easily.
Everyone is independent, qualified, deserving and able
to realize God, but it is not so with desire, because these
can never be satiated. The Lord, has bestowed upon beings
this human body, so that they may attain Him. So they can
easily renounce desires, but it is because of their attachment
to the worldly persons and objects etc., that it seems difficult
to renounce desires.
The Lord, creates unfavourable circumstances, so that
man may be warned, not to have desire for favourable
circumstances, otherwise these will lead him to suffering. It
is a rule that he who has a desire for worldly persons and
objects, cannot escape pain. The Lord declares, "The pleasures
that are bom of contacts (with objects) are only sources, of
pain (Gita 5/22).
The soul possesses infinite strength. It is because of the
power derived from the soul, that intellect, mind and senses,
seem powerful. But It forgets Its strength because of Its affinity
for the insentient, and regards itself as subordinate to the
intellect, mind and senses etc. Therefore, it is necessary to
know the Self, and recognize Its power, in order to kill the
enemy in the form of desire.
*A man’s only aim is to attain the imperishable Lord, not the perishable
world. He has a desire to acquire the perishable objects. Aim remains the same
constantly while desire change. Aim is realized while desires may or may not be
satisfied but they disappear. A man wants to realize his aim (God) even though
his body may be broken into pieces.
-
Verse 42 43] -
Desire, is bom out of affinity of the self, for the insentient

(Matter) and it resides in it, but seems to reside in the self.
If one does not accept affinity for the insentient, desire has
no existence. Therefore, when the Lord urges Aijuna, to slay
desire, He means to say, that desire has no existence of
its own . A desire appears and it automatically disappears.
So, if one has no new desires, the old ones automatically
disappear.
A man becomes aware of something wanting in himself,
only when he regards the worldly objects, such as the body
etc., as T, 'mine' and 'for me', but he wants to make up for
the lack, by worldly materials. So, he has desire to acquire
these. But it is impossible to make up that lack, by those
materials because he (the self ) is imperishable, while these
are perishable. Thus, he by desiring transitory objects, gains
nothing, but suffering. Therefore, by calling desire an enemy,
the Lord urges Aijuna to slay it.
This desire can be easily eliminated through the Discipline
of Action, because a striver following the Discipline of
Action, performs every major or minor act, for the good of
others, rather than to satiate his own desire. All his actions
are performed , for the welfare of others without any selfish
motive. All his resources, are not his own , but have been
acquired and are likely to be lost. So, he uses, them, for the
welfare of the world, by regarding these as the world's,
without any selfish motive. Thus, he gets rid of desires easily,
and consequently, attains his aim of God-realization. Then,
nothing further remains to be done, to be known, and to be
acquired for him.
—
Appendix Here the Lord has mentioned senses, mind and
intellect but He has not mentioned ‘ego’ . Ego is greater than
intellect. In the fourth verse of the seventh chapter also the
—
Lord has mentioned ego after intellect ‘bhumirapo’nalo vayuh
kharh mano buddhireva ca, aharikara itlyam me ’. Therefore
here also the term ‘sah’ should be interpreted as ‘desire’ which
abides in ego.
Unless and until the self is realized, desire abides in
ego. After Self-realization desire does not persist in ego
‘param drstva nivartate’ (Gita 2/59). Bliss abides in the self
—
but a man by according reality and importance to non-
self wants to derive pleasure from it. As long as there is
affinity for the non-self , desire persists but when affinity
for the non-self (inert matter) is renounced, then ‘Prema’
(real love) ensues.
—
The desire is in the self ‘raso’pyasya’ (Gita 2/59).
Being in the self it is an obstacle to Self-realization. If it is
not in the self but is in senses-mind-intellect, how is it an
obstacle to Self-realization by us? It is because of its abode
in the self that the self feels happy and sad and becomes a
doer and an enjoyer. In fact the desire does not abide in the
self but it is merely an assumption and therefore it can be
wiped out. Therefore desire is seated in the self only through
assumption.
A man assumes a thing, which abides in ego, to be abiding
in the self . Ego is identified with the self and desire abides
in that ego. Therefore so long as ego persists, attraction viz.,
‘desire’, which belongs to the same class to which ego belongs,
persists and when ego perishes, then attraction viz., ‘true love’
belonging to the class of the ‘self ensues. In desire there is
attraction for the world while in true love there is attraction
for God.
All the three worlds and endless universes are ‘sense-
objects’. Sense-objects are in one region of senses, senses
are in one region of the mind , the mind is in one region of
-
the intellect, the intellect is in one region of the ego and the
ego is in one region of the self . Therefore the self is very
huge within which there are all the three worlds and endless
universes. But a man (the self ) by assuming his affinity for
ego, a fragment of lower (insentient) nature, feels himself
very small (unipresent).
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Orh tatsaditi snmadbhagavadgitdsupanisatsu brahmavidyayam
yogasastre srikrsnarjunasamvade karmayogo
nama trtiyo’dhyayah
Thus with the words Om, Tat, Sat, the names to the Lord, in
the Upanisad of the Bhagavadglta, the knowledge of Brahma; the
Supreme, the scripture of Yoga, the dialogue between Sri Krsna
and Arjuna, ends the third discourse, designated 'Karmayoga or
the Discipline of Action *.
This chapter is designated ’Karmayoga' (the Discipline of
Action), because the Discipline of Action has not been described
so clearly in any other chapter, as in this.
Words, letters and Uvaca (said ) in the Third Chapter
( 1 ) In this chapter in * Atha trtlyo'dhyayah' there are three
words, in ’Arjuna Uvaca * etc., there are eight words, in verses
there are five hundred and forty-two words and there are
thirteen concluding words. Thus the total number of words,
is five hundred and sixty-six. (2) In this chapter in 'Atha
trtiyo’dhyayah * there are seven letters, in 'Arjuna Uvaca * etc.,
there are twenty-six letters, in verses there are one thousand,
three hundred and seventy-six letters and there are forty-five
concluding letters. Thus, the total number of words, is one
thousand, four hundred and fifty-four. In each of the verses
of this chapter there are thirty-two letters.
(3) In this chapter there are four 'Uvaca' (said) ' Arjuna Uvaca'
twice and Sribhagavanuvaca' twice.
Metres Used in the Third Chapter
—
In this chapter, 'ra-gana' being used, in the first quarter
of first and thirty-seventh verses, and in the third quarter of
-
eleventh verse, there is 'ra vipula'; 'na-gana' being used in the
-
first quarter of fifth verse there is 'na vipula; 'bha-gana' being
used, in the first quarter of nineteenth, twenty-sixth and thirty-
fifth and in the third quarter of eighth and twenty-first verses,
-
there is 'bha vipula; 'na-gana' and 'ra-gana' being respectively,
in the first and third quarter of the seventh verse there is
-
'sanklrna vipula ' metre. The remaining, thirty-three verses, have
the characteristics of 'pathyavaktra' anustup metre.
II Shri Hari II
Fourth Chapter
INTRODUCTION
The Lord, in the thirty-ninth verse of the second chapter,
said to Aijuna, "This is the wisdom of Sankhya given to thee, to
attain equanimity, O Aijuna. Now listen; about equanimity to be
acquired, through the Discipline of Action, in which a person by
performing action for the welfare of others, without any selfish
motive, attains equanimity." Thus according to the context , in
response to Aijuna's question, Lord Krsna having described the
marks of a man of steady wisdom, completes this topic.
At the beginning of the third chapter, Aijuna asked Lord
Krsna, "If You think that knowledge is superior to action, why
do You urge me, to do this savage deed (war)?" In response
to his question, the Lord, from the fourth to the twenty-ninth
verses, lays emphasis on the performance of actions, by which
a man attains equanimity. In the thirtieth verse, He says that
surrendering all actions to Him, with a discriminative insight,
free from desire and egoism he should perform actions without
mental agitation. In the thirty-first and thirty-second verses, He
declares the sweet fruit of following His preaching (explained
in the previous verse) and the harm in not following it. In the
thirty-fifth verse, He declares, "Better is death in one's own
duty." In the thirty-sixth verse Aijuna asks, "By what is a man
impelled to commit sin?" The Lord replies, "It is desire, all
devouring and most sinful, which is the enemy," and ordered
Arjuna to slay this enemy.
Though, the Lord's teaching continues from the thirty-
seventh verse, yet in the forty-third verse, when the answer to
Aijuna's question is over, sage Veda Vyasa concludes the third
chapter, and begins the fourth chapter. It shows that the Lord
having answered Aijuna's question , takes a pause and then starts

again , the Discipline of Action, which was being described in
the forty-seventh and forty-eighth verses of the second chapter,
by the term 'Imam' (This) in the first verse of the fourth chapter.
Therefore, the fourth chapter is regarded, as an appendix to the
third chapter.
There are two important factors pertaining to the Discipline
—
of Action (1) Performance of actions and, (2) special knowledge
about action. Aijuna wants to renounce the performance of action,
so he says to Lord Krsna, "Why do You ask me to be engaged
in this savage deed?" Therefore, the Lord , lays special emphasis
on the performance of duty, specially in the third chapter, while
in the fourth chapter, He imparts knowledge about actions. He
declares, "I shall teach thee such action, (the nature of action
and inaction), after knowing which, thou shalt be liberated from
evil (the wheel of birth and death) (4/16).
This Karmayoga, in spite of being without beginning, was
lost to the world through, a long lapse of time, because of the
absence of scholarly teachers (sages), who could impart it. The
Lord , in the first three verses, describing how Karmayoga was
handed down from ancient times, proves how it existed from
times immemorial.
sribhagavanuvaca
imam vivasvate yogam proktavanahamavyayam
vivasvanmanave praha manuriksvakave'bravit
I taught this imperishable Yoga to Vivasvan (the sun-god ); who
expounded it to Manu, and Manu proclaimed it to Iksvaku. 1
Verse 1] SADHAKA-SANjrVANI 439
Comment: —
'Imam vivasvate yogam proktavanahamavyayam' The kings,
—
such as Surya, Manu and Iksvaku, who have been mentioned by
the Lord, were householders and they attained perfection, through
the Discipline of Action , leading a householder's life. Therefore,
here the words 'Imam , avyayam yogam’ (this imperishable Yoga)
stand for ' Karmayoga', (the Discipline of Action).
Though Karmayoga has been described in the Puranas
(historical records), and Upanisads (philosophical parts of the
Vedas) also, yet it is not as thoroughly detailed, as in the Gita.
The Lord is eternal, His fragment, the soul is also eternal and
so is the affinity of soul for the Lord. Therefore, all the disciplines
(of Action, Knowledge and Devotion) are also eternal.* Here,
the term 'Avyayam' shows, that Karmayoga is eternal.
The affinity of the soul for God is eternal. Just as a chaste
wife does not have to make effort to be dear to her husband,
in the like manner, a striver does not have to put in any effort,
in order to belong to God. But, when he accepts his affinity
for perishable actions, objects and incidents etc., he does not
realize his eternal affinity for God. Therefore, a KarmayogI, in
order to, renounce his assumed affinity for the world, utilizes his
body, senses, mind and intellect etc., for rendering service to the
world, by regarding them as the world's. He thinks, that just as
the smallest particle of dust, is a fragment of the huge earth , so
is the body, a fragment of the vast universe. By accepting this
belief, ' Karmas' (actions) will be performed , for the world, but
' Yoga' ( Nityayoga or eternal union) will be for himself i.e., he
will realize his eternal union with God.
By the terms 'Vivasvate proktavan', the Lord wants to
explain to the strivers that as the sun in the solar system while
performing its action by providing heat and light, remains
* Lord Krsna declares in the eighth chapter of the Gita that the bright and
the dark paths of the world are verily thought to be eternal (Gita 8/26).
unengrossed; similarly, all the strivers should perform actions

without attachment according to available circumstances, (Gita
3/19). They should, also impart this teaching of Karmayoga, to
others for the public welfare by remaining unengrossed ( without
desire for fruit, without a sense of 'mine' and without attachment).
The sun-god, was king at the beginning of creation. Lord
Krsna taught this imperishable Yoga to the sun-god. It means,
that Lord Krsna was the first preceptor in the beginning, and
so has Karmayoga come from times immemorial. It seems that
the Lord, tells Aijuna, "Whatever teaching about 'Karmayoga' I
am imparting to you, is not new but eternal."
—
Question: Why did the Lord teach this Yoga to the sun-
god, at the beginning of creation?
—
Answer: (1) The Lord taught it to him, because He knew
that he was a deserving candidate.
(2) Such teaching is imparted to the first bom, as Brahma,
the creator, who created man and imparted teaching to them
(Gita 3/10), in order to, inspire them to perform their duty. In the
universe also, the sun-god was the first bom, and then the entire
universe was bom of him. The Lord , taught this Yoga, first of all
to the sun-god.* He meant to get it imparted, through the sun-god
to all his progeny, by way of transmission by succession.
(3) The sun, is the eye of entire creation . He imparts
knowledge to all the people and when he rises, they wake up
and are engaged in their work. He sets an example to them for
the performance of their duty. He has been called , the soul of
the entire worldf . Therefore, teaching imparted to the sun-god
* In the scriptures the sun-god has been called 'Savita' which means the
creator. The western scholars also regard the Sun as the creator.
t IntheMahabharataithasbeen said addressing the sun-god , ”0 sun-god , you
are the eye of the entire world and the soul of all beings. You are the birth-place
and the inspirer of the good conduct of the followers of the path of action."
"You are the abode which should be attained by the SankhyayogTs. You
Verse 1 ] SADHAKA-SANJIVANI 441
will also be communicated to all beings. Therefore, Lord Krsna

first of all, taught this imperishable Yoga to the sun-god.
In fact, this teaching imparted by Lord Krsna (the manager
of the world-theatre), to the sun-god, is a drama staged by Him,
for the welfare of the world. As Lord Krsna taught Aijuna, the
incarnation of Nara, the wise sage, for the welfare of the world,
so did He teach, this Yoga to the sun-god, the embodiment of
knowledge, for the welfare of the entire world. This Yoga has
done a lot of good to the world, is doing and will continue to
do, in future also.
'Vivasvanmanave praha manuriksvakave'bravlt’ Karmayoga,
—
is the main course of action for householders. Out of celibacy,
household life, the retired and the renounced, orders the —
—
four stages (orders) of life household life is most important,
because it is a householder that provides for the other stages of
life. A householder, by performing his duty, can easily realize
God. He need not change the order of life. Lord Krsna in
mentioning the names of the kings, such as the sun-god, Manu
and lksvaku, wants to say, that at the beginning of creation,
they as householders, having slain desires, realized God. Lord
Krsna and Aijuna were also householders. Therefore, Lord Krsna
through Arjuna, teaches all householders that they can realize
God, as householders, without leading a secluded life as ascetics
by performing their duty.
In spite of being a householder, Arjuna thinks that it is
better to live, in this world even by begging than to perform
a savage deed, of slaying honoured teachers in war (Gita 2/5)
viz., he thinks that the renounced order of life is superior to
the household life. Therefore, the Lord says to him that he is a
are the base of Karmayogls. You are the free gateway to salvation and you are
the refuge for the salvation-seekers. You hold the entire world. This world is
illumined by you. You sanctify it and it is preserved by you without any selfish
—
motive (Vanaparva 3/36 38) .
noble householder of the royal family. So performance of actions

will lead him to salvation, in the same way, as renunciation leads
an ascetic to salvation. Karmayoga, consists in the utilization
of available circumstances. So Karmayoga (the Discipline of
Action), can be followed by people of every caste, creed, country
and order of life.
The Lord, has mentioned the names of noble and influential
kings of the past, so that people may draw inspiration from them,
in order to perform their duty.
An Important Fact
Attachment (affinity) for actions and objects, is a stumbling
block to Karmayoga. When a householder renounces pleasure,
his zest also comes to an end . When a person starts enjoying
pleasure, such as eating a sweet dish, he relishes it very much.
But, as he goes on eating it, the taste diminishes and finally,
it ceases. But, he commits an error, as he does not make that
distaste permanent, by attaching importance to it. He regards this
distaste as satisfaction, (reward). But the fact is, that is the state
of deficiency in which he has no power of having pleasure.
The interest or desire which diminishes or perishes, cannot
be the characteristic of the self and therefore, It (the self ) has no
real affinity for the objects etc., which he desires or wants. Our
real affinity is, for God and therefore, devotion while following
a spiritual path for God-realization , is ever enhanced. Even when,
he realizes God, his devotion increases continuously, and it is
transformed into love (devotion). The self, is also real, so no
one has a desire in the least for one's own negation.
When actions, instruments ( body, senses and mind etc.,)
objects and materials, are perishable how can these bear
imperishable fruit? How can pleasure and satisfaction , be derived
from the fruit of - perishable things to match the pleasure and
satisfaction, achieved on God-realization? Therefore, a striver has
to renounce his affinity for actions, instruments (such as body,

senses and mind etc.,) and objects. He can renounce this affinity,
only when he does nothing for himself , wants nothing for himself
and regards nothing as his own. But he utilizes everything, by
regarding it as of the world in rendering service, to the world.
A KarmayogI, performs actions scrupulously and lovingly,
without desire, attachment and feeling of 'mine'. Desire, attachment
and a sense of 'mine' pollute actions, while careful and loving
nature, purifies these. When actions are performed with desire,
attachment and a sense of mine, objects are destroyed, and man
has a downfall. The thought of actions come to the mind, time
and again i.e., affinity for those actions continues. But when
actions are performed scrupulously, devotedly and lovingly, there
is proper use of objects, and man is elevated and the thought of
actions do not come to mind i.e., affinity for these is renounced.
As soon as, this affinity for actions is totally renounced , a striver
realizes the self or God, who is ever present and existent.
Everyone, can easily assume that whatever he possesses is
not his own, but is acquired, just as he has acquired the body
from parents, education and knowledge from preceptors and so
on . It means that every man, even the richest one, has to depend
on others, in one way or the other. So, it is his duty to render
service to others, with all his possessions, because he has acquired
them from others. This, is known as Karmayoga, no one is
dependent and unable to follow it and for its practice.
In fact , duty is that which can be performed easily, which
must be performed and by performing which a man certainly
attains his aim. A man is not responsible for the performance of
action, which he cannot perform. And, what is forbidden, must
not be done. When a person does not perform forbidden actions,
he either does nothing or he performs only prescribed actions.
Duty is always performed, for the welfare of others, without
expecting any reward. Actions, with the expectation of reward,
should not be performed, because these lead to bondage. But, it

does not mean that actions are performed, without any aim. An
act without any aim, cannot be performed by anyone, except by
insane person. There is a vast difference, between fruit (reward)
and aim. Reward , is perishable while aim is eternal. A man's
aim is to attain God who is ever attainable, and for which this
human life has been bestowed upon him. He cannot realize
God, without performing his duty, in a disinterested manner.
He cannot perform his duty, so long as he indulges, in reward
for actions, heedlessness and indolence etc.
In fact, performance of duty needs no effort, it is performed
automatically. But when a man performs action for himself with
egoism, attachment, desire and a sense of 'mine', it involves
effort. Therefore, the Lord declares, "Action which involves strain
(effort), is said to be of the nature of passion" (Gita 18/24).
As the Lord, is ever engaged in the welfare of all beings, so
is His power. As a news broadcast by a particular radio station,
is received on the same frequency by radio-sets, similarly, when
a KarmayogI performs all his actions for the welfare of the
world without any selfish motive, his power, is identified with
the all-pervading, benevolent power of God and his actions
become uncommon. Thus, because of Lord 's power, his actions
are conducive to the welfare of the world. Therefore, there is
neither any obstacle in the way of performing his duty nor does
it involve any strain.
A man, can perform his duty without depending on any
person or circumstance. According to Karmayoga (the Discipline of
Action), giving help to others according to their need , is service.
When the engine of a car goes out of order and the driver is
trying to push it forward, if someone helped him, it is service.
But, he who looks for service, does not render real service,
but he performs actions, only because by doing so, his aim is
mundane rather than spiritual. Service is rendered according to
available circumstances. Therefore, a KarmayogT neither changes

circumstances nor does he seek these but utilizes these. The
utilization of the available circumstances, is Karmayoga.
- IHFHH
TT
^ I
evam paramparapraptamimam rajarsayo viduh

sa kaleneha mahata yogo nastah parantapa
This Yoga handed down thus, in regular succession, came to
.
the royal sages But through long lapse of time, it was lost to the
.
world, O oppressor of the foes (Arjuna) 2
Comment: —
—
’Evam paramparapraptamimam rajarsayo viduh' The kings,
such as the sun-god, Manu and Iksvaku, learnt the Karmayoga,
followed it and also, inspired their subjects to follow it. Thus,
it was handed down in regular succession to the families of
the royal sages. This Karmayoga is a special lare of the kings
(the warrior class). Therefore, every member of the warrior class
should know it. Similarly, the heads and leaders of a family,
society, village and town etc., must also know it.
In ancient days, the kings who knew Karmayoga, administered
the affairs of state smoothly, without being attached to royal
pleasures. They had a natural inclination for the welfare of the
subjects. The great Samskrta poet Kalidasa writes about the kings
of solar dynasty: —
"Those kings levied a tax on their subjects in the same way,
as the sun sucks water from the earth, in order to supply it to
the earth in the form of rain, a thousand times more."
It means, that the tax realized from the subjects by kings,
was all used for public welfare. In order to, provide for their
household expenses, they followed occupations, like farming.
By practising Karmayoga, they were automatically endowed with,

singular knowledge and devotion. Therefore, even great sages
went to those kings, in order to learn wisdom. Sri Vedavyasa's
son named Sukadeva, went to king Janaka, in order to gain
wisdom from him. In the fifth chapter of the Chandogyopanisad
it is mentioned, that six sages together went to king Asvapati,
in order to learn knowledge of Brahma, the Supreme.* Having
mentioned kings, such as Janaka and others in the twentieth verse
of the third chapter, and the sun-god, Manu and Iksvaku etc.,
here, as Karmayogis, Lord Krsna wants to urge Atjuna that he
should also perform actions accordingly (follow Karmayoga) as the
ancestors did, in former times, as he was also a householder and
a member of the warrior class (Gita 4/15). Moreover, it was very
easy for him to learn it, because he belonged to the warrior class.
— —
'Sa kaleneha mahata yogo nastah ' God is eternal and the
means Karmayoga, Jnanayoga and Bhaktiyoga (Disciplines of
Action, Knowledge and Devotion) etc., are also eternal, as they
have been laid down by God. Therefore, they never cease to be.
The Lord declares, "The real, never ceases to be" (Gita 2/16).
The yogas are eternal, even if these are not practised. Therefore,
here the term 'Nastah' means, passing out of sight, rather than
out of existence.
In the first verse of this chapter, this Yoga has been called
imperishable. Therefore , if this term 'Nastah' is taken as 'out
of existence' there will be a contradiction between the two
statements. Moreover, the Lord again in the third verse declares,
that He is going to reveal the same ancient Yoga, to Aijuna.
It means that the religious texts and the learned sages who
possessed knowledge of this Yoga, and practised it, had more
or less disappeared from the earth.
* King Asvapati declares, "In my kingdom there is neither a thief , nor a
miser, nor a drunkard, nor one who does not offer oblation to the consecrated
fire, nor an ignorant person nor an adulterer; then how can there be a prostitute"
(Chandogyopanisad 5/11/5)?
The Lord declares, that it was through a long lapse of time,

that it disappeared, because at the beginning of creation, the Lord
taught it to the sun-god, then it was handed down in regular
succession and the royal sages come to know it. But due to the
absence of great spiritual souls, possessed of the knowledge of
this Yoga, it could not be handed down. So, at present only a
few people know and talk about it.
Though this doctrine was not practised, yet it did not cease
to be, because without selflessness, which is the essence of
Karmayoga even other disciplines (such as of knowledge and
devotion) cannot be constantly practised. A JnanayogI through
discrimination, by regarding actions as 'Asat' (unreal), renounces
his affinity for these, while a BhaktiyogI renounces affinity for
them by surrendering these to God. No affinity, howsoever, is to
be maintained. This is the doctrine of ’Karmayoga'. Therefore, a
JnanayogI and a BhaktiyogI will have to adopt the principles of
'Karmayoga', even though they may not practise it. It means, that
at present, though it has been lost, yet as a doctrine it exists.
The fact is, that in Karmayoga, Karma (actions) have not
disappeared but 'Yoga' (selflessness) has disappeared, because a
man performs actions with a selfish motive. It means, that strivers
have a firm belief that they will attain God, through actions in
the same way as they acquire worldly things through actions.
But they forget the reality, that God is, ever attained. Actions,
are performed for the world while 'Yoga' (union with God) is,
ever for one's own self. Yoga is not attained through actions, as
is self-evident.* Therefore, the generality of the assumption that
* Yoga is attained by performing one's duty for the welfare of the world
without any selfish motive. Action is performed in order to attain the state of
—
actionlessness 'Action is said to be the means to attain to Yoga' (Gita 6/3). When
actions are performed with a selfish motive, the impetus for actions is enhanced.
But when they are performed for the welfare of others the impetus for actions
perishes. It means that nothing remains to be done by doing for others while
actions are continuously performed when one does for himself . When nothing
remains to be done, the striver realizes his union ( which is self-evident) with God.
this Yoga can be attained through action, has practically caused

the disappearance of yoga.
This human body, has been bestowed upon us, so that we
may practise Karmayoga i.e., serve others without any selfish
motive. But, we are so much absorbed in hankering after
pleasures, prosperity and honour etc., that we do not pay heed
to it. Thus, this knowledge has been lost, because we have
forgotten it.
A man by rendering service can control not only birds, beasts
and persons but also the gods, manes, sages, saints and even
God. But having forgotten this practice, he has been overpowered
by pleasures, which lead to hell and eighty-four lac forms of
lives. This is called concealment of Karmayoga.
TRTT y l m: I
^ ôtfcT
^ CICJTIHHJI 3 II
sa evayam maya te'dya yogah proktah puratanah
bhakto'si me sakha ceti rahasyam hyetaduttamam
It is the same ancient Yoga, that has been declared to thee
today by Me; for thou art My devotee and My friend; and this
Yoga is the supreme secret 3
Comment: —
—
'Bhakto’si me sakha ceti' Aijuna regarded Lord Krsna, as his
companion (comrade) (Gita 11/41-42) but now he has become
His pupil (Gita 2/7) i.e., earlier he was a comrade-devotee, while
now, he has become a disciple-devotee. An order can be given
or a sermon can be preached, only to a disciple rather than to
a friend. The Lord preached His sermon, only when Aijuna
surrendered to Him i.e., took refuge in Him.
The secret, which is not disclosed even to a comrade, is
revealed to a disciple, who surrenders himself to his preceptor.
Aijuna also says to Lord Krsna, "I am Thy disciple, teach me,
who have taken refuge in Thee." Therefore, the Lord reveals
His secret to him.
It was because of Arjuna's reverence for Lord Krsna, that
he, instead of opting for a well-equipped army chose unarmed
Lord Krsna alone, (as his chariot-driver).*
Common people, regard the objects bestowed upon them
by God as theirs (while in fact they are not theirs), but they do
not regard the Lord, (Who is actually theirs), as theirs. They,
instead of having an eye on the glorious Lord, look at His glory.
Having attached importance to the glory, their intellect becomes
so dull, that they do not even believe, in His existence i.e., they
do not even look towards Him. Some people adore Him, in
order to gain riches and glory etc. Though riches lie at the feet
of devotees, yet hue devotees do not adore Him for riches, but
they adore Him to attain Him. Those who hanker after riches, are
devotees (slaves) to riches, while those who want to attain God,
are His real devotees. Aijuna, having abandoned riches or glory
( well-armed NarayanI army), chose Lord Krsna . Consequently,
it was only he, to whom the gospel of the Gita was preached
on the battlefield, though there were other great souls such as
Bhlsma, Drona, Yudhisthira etc., near by. Finally Aijuna was
able to regain the kingdom also.
'Sa evayam maya te'dya yogah proktah puratanah' By these
terms, the Lord does not mean to say, that He has given a full
—
description of this Yoga, but it means that whatever has been
declared by Him is complete in itself. Further, having answered
Arjuna's question concerning His manifestation (incarnation),
the Lord, again starts the topic of Karmayoga.
* " Having heard the words of Lord Krsna Arjuna, the son of KunC , chose
unarmed Lord Krsna as his helper while he could have chosen the well -armed
NarayanI army consisting of 1 ,09 ,350 foot soldiers, 65 ,610 horses , 21 , 870
chariots and 21 ,870 elephants" (Mahabharata, Udyogaparva 7/21 ).
The Lord declares, that the same Karmayoga, which was

taught to the sun-god at the beginning of the creation, has been
taught to Aijuna. He declares that through long lapse of time,
this Yoga was lost to the world and he also was not manifest.
Now he has manifested Himself and has also revealed this Yoga
again. Therefore, Karmayoga, which has liberated people from
bondage of actions from time immemorial, will also liberate
them today.
—
'Rahasyam hyetaduttamam' As the Lord teaches His supreme
secret to Aijuna, in the sixty-sixth verse of the eighteenth chapter,
by declaring, "Take refuge in Me alone; I shall then liberate thee
from all sins." Here also, He discloses His supreme secret by
declaring, "I taught this imperishable Yoga to the sun-god at the
beginning of creation and I am preaching the same to you today."
The Lord seems to say to Arjuna that though He, while
playing the role of his chariot-driver, is obeying him, yet He is
preaching to him the same Yoga, which was taught to the sun-
god at the beginning of creation . He is disclosing this secret to
him, because He is his devotee and also a loving friend.
Not to talk of a common man , even a striver, pays attention
to the preaching, but he does not pay attention to the preacher.
Having listened to this sermon on Yoga and having studied it,
a striver thinks over it, and he does not take the preacher as the
omnipresent, Lord Krsna Himself . So, the Lord, by using the
term Rahasyam' (secret) introduces Himself and urges a striver
to behold Him, ever.
When the Lord declares that He preached the gospel of
Yoga to the sun-god and is preaching the same to him, He also
means to say, that He is the preacher or the preceptor, of the
entire humanity. As an actor, while playing his role does not
disclose his identity to the audience, but reveals it to his bosom
friend; the Lord also discloses to His devout devotee, His identity.
This is His supreme secret.
Karmayoga, can also be regarded as a supreme secret The

supreme secret is, that actions which bind a man (the soul), may
also liberate him from bondage. If actions are performed with a
selfish motive, by regarding the objects as one's own, these lead
him to bondage. But, if these are performed, without any selfish
motive for the welfare of others, they lead him to liberation
(salvation). This Karmayoga, can be practised independent of all
—
the circumstances favourable or unfavourable, riches or poverty,
health or sickness etc.
While practising Karmayoga there are three important
factors, which need attention —
(1) The self, is real (imperishable), while all the objects which
are acquired, are unreal (perishable). So, how can the perishable
be possessed by the imperishable? 'So nothing is mine.'
(2) T need nothing for myself ', because the self lacks
nothing. Moreover, how can the perishable objects be useful
for the imperishable self ?
(3) ' Nothing is to be done for the self . The first reason is,
that the self is a fragment of God, who is sentient, while actions
are insentient. The self is eternal, while actions and their fruits,
are transitory. Therefore, when anyone performs actions for the
self , he (the self ), is attached to those actions and their fruits.
Actions and their fruits, disappear but attachment for these
continues, which is the cause of his birth and death. The Lord
declares, "Attachment of the soul to the modes of nature, is the
cause of its births, in good and evil wombs" (Gita 13/21).
The second reason is, that the responsibility for actions is
his, who can perform these i.e., who possesses the resources to
perform these, and who wants to acquire something or the other.
The self, being actionless, uniform, unchanging and perfect, can
do nothing, without accepting its affinity for the body. Therefore,
the self has nothing to do for itself .
The third reason, is that the self is real and perfect. It
452 SRlMADBHAGA V ADGITA [Chapter 4
lacks nothing . The Lord, declares, "The real, never suffers any
deficiency." (Gita 2/16). When It lacks nothing, there is no
question for It to have any desire, in order to acquire anything.
Therefore, It has to do nothing for Itself.
In Karmayoga, Karmas (actions) are performed for the world,
while 'Yoga' (union with God) is for the self. When actions are
performed for one’s own self, one cannot realize one's union with
God. When the full flow of actions is towards the world, we
realize God, because the body, senses, mind, intellect, objects,
riches and property etc., whatever we possess, is not different
from the world and is of the world. So, these are to be used
for rendering service, to the world. Therefore, actions are to
be performed for others, in order to renounce affinity for the
world, in the form of objects and actions. This is known as
Karmayoga. By this Karmayoga, the attachment for action, the
desire to acquire and to live, and the fear of death, perish.
As, for actions performed, in the sunlight, the sun remains
detached, similarly, all action performed in the light of the self ,
the self also remains detached, because the self is sentient and
unchanging, while actions are insentient and changing. But when
by an error, it accepts Its affinity even in the least, for objects
and actions i.e., regards them as Its, and for it then those actions
bind It.
As the sun performs its duty always very punctually and
scrupulously, so does a Karmayogl perform his duty efficiently
and promptly.
If Karmayoga is rightly followed, a Karmayogl, having
the influence of Jnana (Knowledge) attains knowledge, while
with a disposition of devotion, attains devotion, automatically.
By following Karmayoga, a striver does supreme good to the
entire world, whether other people perceive it or not, realize it
or not. He works as a fountain of inspiration for others, and thus
renders service to them.
Verse 3] SADHAKA- SANJIVANl 453
A Vital Fact
The Lord, while beginning the gospel of the Gita, has
described, from the eleventh verse to the thirtieth verse of the
second chapter, that every being experiences or realizes, '1 am'.
Even trees and mountains feel this, though these cannot express
it. This can be clearly seen among beasts and birds, because
they fight with each other, as they notice their own existence;
otherwise why should they fight? "I am distinct from the body
—
and the world" this is a common experience of every human
being. It is called discrimination. As far as a man is concerned,
he has been specially endowed with discrimination by God. The
pity is, that he does not respect it and use it appropriately.
Senses, mind and intellect, are the fragments of nature (prakrti)
and so whatever is known, through these, is knowledge bom of
nature. The knowledge of scriptures that is acquired through the
senses, mind and intellect, is also bom of nature. The knowledge
of God, is far superior to this knowledge. Therefore, He can be
known only by the knowledge of the self. When a man attaches
importance to the knowledge of the self i.e., discrimination
( wisdom), he develops the power to know 'Who I am', 'What is
mine', 'What is sentient and what is insentient', 'What is God and
what is nature (prakrti)', and so on. The same discrimination, is
—
applied for Karmayoga also this is something vital.
—
In Karmayoga, two important factors predominate (1) There
is no doubt about one's own existence, '1 am'. (2) Whatever
objects we possess are not ours, because these are acquired; these
were neither ours in the past, nor will remain ours, in future. T
—
( the self ) remains the same while these objects body, senses,
mind, intellect etc., are changeable and perishable. As actions
appear and disappear, so does their fruit. So actions and objects,
have their affinity for the world, not for the self. When this
discrimination ( wisdom) is aroused, desire perishes. When desire
454 fJRlMADBHAGAVADGlTA [Chapter 4
perishes, self-evident actionlessness, is revealed i.e., Karmayoga

is accomplished.
Discrimination (wisdom) is enveloped by desire (Gita
3/38-39). A man cannot discriminate between the right and
the wrong, because he hankers after worldly prosperity and
pleasures, in having a selfish motive. Thus, he cannot decide
what ought to be done and what ought not to be done. He wants
to find out a solution, to the riddles of life through the body,
senses, mind and intellect or by changing the circumstances.
But circumstances cannot be changed by him. So he gets more
and more entangled, and cannot decide his duty. But, when his
discrimination (wisdom) is aroused, he gets rid of the desire for
pleasure, prosperity and selfishness; and then he clearly sees his
duty, and then all entanglements perish.
Actions, bear fruit in the form of outward circumstances, such
as riches and poverty, praise and blame, honour and dishonour,
fame and defame, profit and loss, birth and death and health
and sickness etc. He who becomes, either happy in favourable
circumstances or sad in unfavourable circumstances, by accepting
his affinity for them, is a fool. Why ? The reason is, that he
cannot change the circumstances, but he can rise above these
i.e., can remain detached from them, by making proper use of
them. In favourable circumstances he should render service to
others, while under unfavourable conditions, he should neither
feel sad nor should he desire favourable circumstance. Such a
striver, easily gets liberated from worldly bondage.
Undesirable circumstances, are fruits of sinful actions. So,
sinful actions which hurt others should not be performed, even
in a dream. But in unfavourable circumstances, which are the
fruits of sinful actions of the past, worry, sadness and fear etc.,
automatically come to his mind, even though he does not commit
new sins. A striver, should not be attached to these. He should
believe that these come to his mind in the same way, as a cow
whom he has sold visits his house, because of old habit. As

the cow stops, coming to his house and starts living in the new
place, similarly, when a striver does not get attached to these
feelings, these stop coming to his mind.
Even when, discrimination (wisdom) is not fully aroused, a
KarmayogI has a determinate intellect, and he has to renounce
affinity for the perishable, which is not his and he has to render
service to the world without enjoying worldly pleasures. It is
because of his determinate intellect, that he ceases attaching
importance to worldly pleasures. Then, he cannot be entangled
in the mirage of pleasures. Thus his determinate intellect , leads
him to salvation. Good company and the study of the scriptures
strengthen this intellect. Therefore, every striver should have
a firm intellect, that he has to attain salvation. Everyone is
independent in having this determination, without seeking the
least help, from anyone else.
—
Link: The Lord declared , that He had taught the
imperishable Yoga to the sun-god etc., and He was teaching
the same Yoga to him ( Arjuna ). Having heard His words,
Arjuna had the curiosity to know, how Lord Krsna Who was
sitting before him, had taught this Yoga to the sun-god, at the
beginning of creation. In order to get this point cleared, Arjuna
puts a question, in the next verse.
3TRT qt SRT Iqcjfcm: I

' '
arjuna uvaca
aparam bhavato janma pararii janma vivasvatah
kathametadvijanlyam tvamadau proktavaniti
Arjuna said:
You are of recent origin, while the birth of Vivasvan dates
back to remote past How then am I to understand, that Thou did
declare it to him, in the beginning? 4
Comment:—
'Aparam bhavato janma param janma vivasvatah* Aijuna
asks Lord Krsna, that He was bom in the house of Vasudeva
—
a few years ago, while Vivasvan (the sun-god) was bom earlier
at the beginning of creation. So how could he believe, that He
had taught this Yoga to the sun-god.
This question of Aijuna expresses his curiosity, rather than
argument or blame. He wants to hear from Lord Krsna, the
secret of His Divine descent, because only He was capable of
revealing this secret, to him.
—
’Kathametadvijanlyam tvamadau proktavaniti' Aijuna asks
Lord Krsna, how he should understand that He had taught this
Yoga at the beginning of creation; because He was bom later while
the sun-god had been bom earlier at the beginning of creation. As
the Lord had recounted about several generations of the sun-god,
it proves that He had imparted this knowledge, much earlier.
—
Link: In response to Arjuna’s question, the Lord reveals
His omniscience, to manifest His Divine descent.
ft oUcfldlPl -uPi ^ ^TF

cT
^ TI
"
Min
rTRTi '
-HcJful ^ ^ II
^ II
snbhagavanuvaca
bahuni me vyatitani janmani tava carjuna
tanyaham veda sarvani na tvam vettha parantapa
Many births of Mine have passed as well as of thine, O Arjuna;
Verse 5] -
SADHAKA SANJFV ANI 457
I know them all, but thou knowest not, O scorcher of foes. 5

Comment: —
[In the third verse, the Lord said to Aijuna, "You are My
devotee and My friend." So Aijuna put to Him a question,
quite frankly and without any hesitation. Aijuna was curious to
know, the secret of His Divine descent. So the Lord reveals the
secret. When a devotee has curiosity to know some secret, the
saints also reveal it to him.* Saint Tulasidasa also declares in
—
the Ramacaritamanasa "Sages do not conceal a secret, when
they come across, a deserving hand" (1/110/1).]
’Bahuni me vyatltani janmani tava carjuna' Lord Krsna, —
says to Aijuna that both of them have passed many births. But
His manifestation (which will be described in the sixth verse)
is different from his birth, ( which will be described in the
nineteenth verse of the eighth chapter and the twenty-first and
the twenty-sixth verses of the thirteenth chapter).
In the twelfth verse of the second chapter, the Lord declared,
" Never was there a time when I was not, or when you or these
kings were not, nor will there ever be, a time hereafter, when
we all shall cease to be." It means that God and His fraction,
—
soul both are without beginning and eternal.
—
Tanyaham veda sarvani* There are some Yogis (ascetics),
who by practising spiritual discipline possess an intuitional
knowledge, and come to know of their previous births. Such
Yogis, are called Tunjana yogis’. On the other hand, there are
* The saints remain concealed and don't reveal themselves . But they reveal
themselves in the following three cases .
(i) When a devout devotee having great reverence for those saints, has
curiosity to know them.
(ii ) When a devout devotee's body is cast off.
(iii ) When the saint goes to cast off his body.
In the second and the third cases the saints reveal themselves even to those
devotees who have not so much of reverence for them, but they respect them from
their heart and want to know them.
other Yogis, who naturally know everything of the past births of

all beings, without practising any spiritual discipline. The Lord
is such a ' Yuktayogl' Who knows of the beings of the past, the
present and ther future (Gita 7/26). Knowledge of God, knows no
bounds of past, present and future and it is constantly present.
The Lord in spite of pervading everywhere, everything, every
person, and every circumstances etc., transcends, them all.
[The Lord's statement, "I know them all" should thrill strivers
with delight, because the Lord knows them and has an eye on
them, whatever they are.]
—
'Na tvam vettha parantapa' A man does not possess intuitional
knowledge to know of previous births as he is attached to perishable
objects and persons etc. Similar, was the case with Arjuna. He
did not want to fight, because his kith and kin would be killed .
He declared, in the thirty-third verse of the first chapter, "Those
for whose sake we desire kingdom, enjoyments and pleasures,
stand here in battle, renouncing their lives and riches." It shows,
that Aijuna desired kingdom, enjoyment and pleasure and so he
did not know about his previous births.
Accumulation of materials, such as riches etc., for enjoyment
and pleasure, is called 'parigraha'. When a person, totally renounces
this tendency for accumulation, he develops an intuition, which
enables him to know of previous births (Patanjala yogadarsana 2/39).
The world, actions and objects are changing and unreal. So it
naturally suffers deficiency, while the self has no such shortage,
at all. But when he assumes his affinity for the world, he feels
shortcoming in him and wants to make these up, by having desires.
In order to satisfy those desires, he remains absorbed in different
activities day and night but desires are never to be satiated. Due
to desires man acts as if he is unconscious. Not to speak of the
knowledge of several births, he does not even know his duty,
of the present i.e., what he should do and what he is doing.
—
Link: The Lord in the preceding verse, explained that He
'
and Arjuna had passed through many births. Now, in the next
verse, He explains the secret of his descent ( incarnation ).
3IMIU ( H TFJJ
ajo’pi sannavyayatma bhutanamlsvaro'pi
11
^sanII
prakrtim svamadhisthaya sambhavamyatmamayaya
Though I am unborn, of imperishable nature, the Lord of all
beings, yet, subordinating My nature (prakrti), I manifest Myself,
through My Yogamaya (divine potency). 6
Comment:—
[This is the sixth verse and in this verse, there is a description
—
of six things God is birthless, imperishable and the Lord of all
being, these three things pertain to God*; prakrti (Nature) and
* Lord Krsna has described in the Gita that some people know Him as
birthless, imperishable and the Lord of all beings while others don 't know. The
—
description is as follows
1. (a) He who knows Him as birthless.
"He who knows Me as unborn and beginningless, the great Lord of the
worlds, he among mortals, is undeluded and freed from all sins" (10/3).
(b) Those who don't know Him as birthless.
" This deluded world does not know Me , the unborn and
imperishable" (7/25).
2. (a) Those who know him as imperishable.
"The great souls worship Me with a single- mind, knowing Me as the
imperishable source of beings" (9/13).
(b) Those who don't know Him as imperishable.
"The foolish don'tknow My higher, imperishable and supreme nature" (7/24).
3. (a) Those who know Him as the Lord of all beings.

"He who knows Me as the enjoyer of sacrifices and austerities, the great
Lord of all the worlds, and the friend of all beings, attains peace" (5/29).
(b) Those who don’t know Him the Lord.
"The deluded don't know My higher nature as the great Lord of all
beings" (9/11).
Yogamaya, (the divine potency), these two pertaining to His

power, and the sixth one, is His manifestation.]
—
'Ajo’pi sannavyayatma' The Lord, by this expression, explains
that, unlike common men, He is without birth and death. People
take birth and die, but He in spite of being birthless, manifests
Himself, and in spite of being imperishable, conceals Himself. Both
manifestation and concealment, are his unearthly sport (pastimes).
All beings were unmanifest before birth, and will be unmanifest,
after death , these are manifest only in the middle (Gita 2/28)
while the Lord, ever remains revealed like the sun. As the sun,
before rising and after setting, remains the same, but it is not seen
by all the beings all the time; so is the case with God Who ever
remains revealed, but seems to be manifested and concealed.
Other beings, have to take birth under the subordination of
nature (prakrti), according to the actions of the past, while God
manifests Himself of His own accord. Beings, take birth grow,
become old and die, moreover, they have to uridergo pleasure
and pain. But, that is not so in the case of God. He does not
undergo any change. He incarnates Himself, as Lord Rama or
Krsna etc., displays His sports as a child, and an adolescent and
then continues to be an adolescent with a healthy and handsome
body, without undergoing any change for hundreds of years.
Therefore, picture of God, are prepared without a beard and
moustache, (if a modem artist shows them, that is something
different). Thus, unlike other men, God is neither bom, nor does
He, undergo any modifications, nor does He die.
—
'Bhutanamisvaro'pi san’ In spite of, being the only Lord
(great Lord) of all beings, God becomes a child, when He
incarnates Himself. But even then, He possesses His Lordly
—
nature as Lord Krsna killed an ogress named Putana, of a
very huge and horrible body, when He was only six days old.
—
He killed the demons Sakata, Tmavarta and Agha respectively,
when He was three months old, one year old and five years old
respectively. Thus, in His childhood, He killed several demons.

He raised the Govardhana mountain, on the tip of His finger,
when He was only seven years old.
In spite of being the Lord of all beings, when He manifests
Himself , He does not hesitate even to perform, the most menial
job. This is His divine superiority. He works, as a chariot-driver
of Arjuna, and obeys him, yet His Lordliness, over Aquna and
other beings remains intact. That is why, in spite of being a
charioteer, He preaches him, the gospel of the Gita. Lord Rama
carries out the order of His father, Dasaratha and goes into exile
for fourteen years, yet His Lordliness over Dasaratha and other
beings, has not suffered, in the least.
—
'Prakrtim svamadhisthaya ' The Lord's pure nature (prakfti)
is different, from the three modes of nature of goodness, of —
passion and of ignorance. This pure nature, is His divine potency,
transcendental power, or delighting power. It is the embodiment of
truth, consciousness and bliss. It is, also called the sentient power
or power of grace. The same divine or transcendental power is
known as Sri Radha* or Sri SIta. It is, also called 'devotion' or
the supreme knowledge, by which God is attained.
Prakrti (nature), is the Lord's power, which is neither different
from God nor is one with Him. For example, fire has two kinds
of power, of lighting and burning. The first, removes darkness
as well as fear, while the latter, is used for cooking and heating
purposes. But, both these powers are neither different from fire,
as these are nothing but fire, nor are they one with fire, because
they can be subdued by sacred formulas, and herbs etc.
As, the lighting and the burning powers of fire, remain innate
* The Lord manifests Himself with His pure nature (Prakrti ) i .e . , His trans-
cendental power which works for Him. &n Radha is His divine power and she
has several female friends who are the embodiments of devotion and they bestow
devotion upon His devotees. A person devoid of devotion can’t know them. A
devotee can know them only by the grace of Lord Krsna and Sn Radha.
in a match-box, so does God's power remain unexposed even

though He pervades everywhere, all the time, in all things and
persons etc. The Lord, manifests Himself by keeping His nature
(prakrti) under control. As fire is not seen, until it is revealed
with its lighting and burning power, so is the Lord not beheld
until He manifests Himself with His transcendental power, even
though He pervades everywhere all the time.
Sri Radha, Sri SIta and Sri Rukmini etc., are the Lord's
own divine powers. He pervades everywhere universally, yet
He does not perform, any activity. Whatever He does, He
does with His divine power. The drama, that He stages with
His divine power, is so wonderful and uncommon, that human
beings having heard, sung and recollected it , are sanctified and
they attain salvation.
The same divine power, in the case of devotees, who are the
worshippers of the attributeless aspect of the Absolute, becomes
the supreme knowledge of Brahma; while for devotees who
worship the Lord endowed with attributes, that power becomes
devotion. When a devotee has an exclusive devotion for God ,
His divine power is revealed in him, in the form of his devotion.
This devotion is so singular, that it attracts God and He in spite
of being formless, has to reveal Himself , endowed with that,
form. This devotion, is also bestowed upon devotees by Him.
The divine power of God, in the form of devotion, is
—
perceived in two ways disunion and union. It is by God 's
grace, that there is disunion of a devotee from God , because in
that state, he becomes so much restless to meet Him, that his
attachment to the world is totally renounced and God manifests
Himself. In the Discipline of Knowledge, the divine power of
God is revealed in the form of keen desire to know. This keen
curiosity to know, compels a striver to know the real Essence.
Then, in the form of the supreme knowledge of Brahma, it roots
out ignorance and illumines the real self . But the divine power
of disunion, is more powerful even than this. 'Where is God?'

'What should I do to attain Him?' 'Where should I go?' When
a devotee becomes restless, to attain Him, his restlessness roots
out all his sins, and reveals Him to him. This restlessness, is
a better means of God-realization, than knowledge (wisdom or
discrimination ).
A Special Fact
The Lord, manifests Himself by keeping His nature (prakrti)

under control, and stages, the drama of human life. As fire by
itself , does nothing, its lighting power provides light and its
burning power, bums things, so the Lord does nothing, but it is
His divine power, which does everything. In the scripture SIta
declares, 'It is I, who killed Ravana and other demons, while
Lord Rama did nothing'.
Like man and his power, God and His power, are neither
different from each other, nor are one. God cannot separate His
power from Him; so it is not different from Him. A man remains
the same, but his power changes so it is not identical with him.
Therefore, philosophers have called it, neither different nor one.
This power is indescribable. The devotees of Lord Krsna call
that power as Sriji (RadhajI).
As a male and a female are two distinct entities, that way
Lord Krsna and RadhajI are not two. Lord Krsna and His power,
RadhajI in the Discipline of Knowledge become one, while, in
the Discipline of Devotion become two, Lord Krsna and RadhajI
become two*, so that they may stage the drama of human life,
in order to exchange love and thrill the devotees with delight.
When they become two, it is difficult to judge, who is superior,
and who the lover and who the beloved. Both of themv appear
* Lord Krsna and Radha are the oceans of savour, they are one
but they have become two in order to stage the drama of human life
( &ri RadhatapanTyopanisad).
uncommon and unique and they are attracted towards each other.
They are pleased by seeing each other. Their pastime of love,
for each other is enhanced . This is called 'Rasa' (sport).
The Lord's powers are infinite and limitless. His powers
can be classified into two groups, pertaining to glory and those
pertaining to sweetness or love. By His majestic power, He does
wonderful sports and feats, which none else can do. By this very
power, we find in Him excellence, eminence, singularity and
divinity which are neither heard nor seen anywhere else. While
He exercises His sweet power, He Himself is overwhelmed , and
forgets that He is Lord. When He manifests Himself in a sweet
mood , He appears to be very sweet and loving. He plays, with
cowherds like an ordinary cowherd. Similarly, He plays the role
of a friend, a son and a husband and so on, in the drama of life.
Thus He thrills His devotees with delight, with His sweetness
and love, by not disclosing His glory and grandeur.
The Lord, reveals one of His powers at a time, either that of
glory or that of sweetness. When any doubt arises in the sentiment
of sweetness, His power or glory is revealed. Lord Krsna as
a cowherd, searches for calves. But, when doubt arises, about
their whereabout, His power is revealed and He immediately
comes to know, that the cows have been taken away by Brahma,
the creator.
The Lord is also the handsomest, so every being is naturally
attracted towards Him. Seeing His beauty, the women of Mathura
say to each other—
"Lord Krsna is the quintessence of handsomeness, no one can
compete with Him in the entire universe, He is handsome, even
without any outward make up, or ornamentation. No one is ever
satisfied by seeing His countenance, because His charm ever
remains fresh. All kinds of fame, beauty and glory, depend upon
His handsome appearance. It is very rare to behold Him. What
penances the cowherdesses must have performed so that they
ever beheld His sweet countenance" (Srimadbha. 10/44/14)?

—
Sri §ukadevajl says: "O Pariksit! All the citizens of
Mathura and other people of the country, who were sitting on
the dais, having seen Lord Krsna and Balarama, were so much
pleased that their eyes and faces were glowing and filled with
curiosity. They were not satisfied by looking at their handsome
faces through their eyes and it seemed as if they were imbibing
them with their eyes, licking them (with their tongues), smelling
them (with their noses) and embracing them to their chests"
(Srimadbha. 10/43/20-21).
Having seen the beauty of Lord Rama, king Janaka was
filled with joy and declared that his dispassionate mind, having
seen the sweet and handsome face of Lord Rama, was so much
enamoured as a 'Cakora' (the Indian red-legged partridge) is, by
the moon (Manasa 1/216/2).
Even the wild tribes, such as Kola and Bhfla got
enamoured of Lord Rama's countenance. They salute
Lord Rama, offer their presents to Him, behold Him, with
great affection. They are so much enamoured of Him that
they remain standing there just like statues. Their bodies
are thrilled and their eyes are flooded with tears of love
(Manasa 2/135/3).
Not to talk of the Lord 's devotees, even demons, such as
Khara- Dusana who have enmity with Lord Rama, are wonder-
—
struck with His charm. So they say: Out of all the snakes,
demons, gods, men and ascetics, whom we have seen, conquered
and killed throughout our life, we have never seen such beauty
(Manasa 3/19/2).
—
'Sambhavamyatmamayaya' The Lord, does not reveal
Himself , to those who have a disinclination for Him, and
He appears to them, as a common man. 'He stages a drama
of His human life, by keeping His divine potency concealed '
(Srimadbhagavata 10/29/1).
A devotee comes to know God, while a non-believer does

not know Him. The more a devotee is inclined towards Him,
the more He reveals Himself to him.
Deluded people cannot know Him, because of their delusion
and because of the divine potency of the Lord (Gita 7/25).
They cannot understand the infinitude of God , even when He
manifests Himself before them just as He manifested Himself
in the form of DraupadTs unending saree. Yet because of their
delusion Duhsasana, Duryodhana and Kama etc., could not know,
His manifestation.
If a person gets rid of his delusion, he can realize the self
or God, but cannot behold Him.*
One can have a vision of the Lord, only when He unveils
Himself, by removing the veil of His divine potency. A man can
get rid of this own delusion, but it is beyond his power to do
away with God's divine potency. If a person takes refuge in Him,
He removes his delusion and also helps him, to behold Him.
The different plays, that the Lord stages, are accomplished
with the help of His divine potency. So people can see those plays
and enjoy these. If staged without the help of divine potency,
no one can, either see these, or relish these.
An Important Fact Pertaining to Incarnation
The term, 'avatara' means descent, one who has descended.
The all-pervading Lord Who is, Truth, Consciousness and Bliss,
by His special grace, manifests Himself as a common being. His
peculiarity lies in being small, in spite of being Supreme, while
it is otherwise with common men. It is His peculiarity, that He
in spite of being boundless, becomes very small. Though, He
* It is not a rule that having realized the self a devotee may behold God. But
having beheld God, he realizes the self. So Lord Rama in the Ramacaritamanasa
—
declares: 'The wonderful reward of My vision is that man easily realizes the
Self (3/36/5).
\
upholds, infinite universes yet He is known as 'Giradhan,' because

he lifted a mountain, 'Govardhana'. It is nothing surprising in
His case as in each of Whose pores, infinite universes exist, to
uphold a mountain. But, it is His peculiarity , in upholding it, as
well as in manifesting Himself , as a common man .
He plays His part in the drama of human life, as a common
innocent boy. While playing, He was defeated by other cowherds,
consequently, He had to carry the victor on His back.
The wise, remain absorbed in the self, but His devotees
relish His pastimes. Even Brahma, the leader of the wise, was
wonder-struck by beholding His pastimes, and so are the great
saints and ascetics who cannot understand the secret of His play
and remain dumb-founded. The Lord by His grace, enables those
devotees, who are exclusively devoted to Him, to know the secret
of His pastimes (Manasa 2/127/2). Lord Krsna while grazing
cows, kills huge bodied demons, in no time. Despite being a
boy, His Lordliness remains the same as usual.
As a learned teacher, utters the letters ’a' 'b' 'c' etc., while
teaching the alphabet to a boy by descending to the boy's standard;
so does the Lord of infinite universes, preach the gospel to us, by
becoming one of us, His wonderful and unearthly pastimes, lead
people to salvation, whether they listen to them, study or sing them.
—
Appendix The Lord carries on His pastime with the help of
Prakrti. Therefore SItajT declares, “I have performed all the deeds,
Lord Rama has done nothing ( Adhyatma Ramayana, Balaka.
——
1/32 43). But like the man the Lord is not subordinated to
Prakrti ‘prakrtim svamadhisthaya’. The reason is that for the
Lord Prakrti is not different from Him but is identical with
Him (Gita 7/4-5). The Lord has to manifest Himself before
the man who is seated in Prakrti, therefore He reveals Himself
by subordinating His Prakrti ( nature). Then only men can
behold Him.
—
Link: In the next verse, the Lord, reveals the occasion of
His manifestation.
^Tc^T % snfer * ci «
' Pl 4ctfd ^TTcT I
yada yada hi dharmasya glanirbhavati bharata
abhyutthanamadharmasya tadatmanam srjamyaham
Whenever, there is a decline in righteousness and an upsurge
in unrighteousness, O Arjuna, I then manifest Myself. 7
Comment:—
'Yada yada hi dharmasya glanirbhavati bharata abhyutthanam -
—
adharmasya' When righteous, innocent, weak , pious and spiritual
people, are exploited by umighteous, cruel, strong, wicked and
mundane people, and when moral values are lost and immorality
—
prevails that state, is the state of a decline of righteousness,
and upsurge of unrighteousness.
The terms 'Yada yada ’ ( whenever) show, that God manifests
Himself, whenever there is need for His manifestation.
—
Example when the seas were churned, God in the form of
unconquered Lord Visnu, churned the seas as a divine Tortoise,
held Mandaracala (mountain), pressed it hard , as a being with a
thousand arms, and as a bewitching woman distributed the nectar
among the gods. Thus , God manifested Himself , in different
forms, at the same time.
The root, of the decline of righteousness and the rise of
unrighteousness, is its attraction towards the perishable. As the
body of a child , is inherited from the parents' bodies, so, is
the universe created, by nature (prakrti) and God. Out of these,
(nature and its evolute), the world ever-undergo modifications,
while God and His fragment, the soul, ever remain uniform,
without the least modification. When a man, has a desire to
derive pleasure out of mundane objects, he starts having a fall.
The more he is attached to worldly pleasures and prosperity,

the more increase there is, in unrighteousness. The more this
unrighteousness rises, the more vices, such as sins, strifes and
riots etc., prevail, in the society.
There is a decline of righteousness through the Satya age,
to Treta, Dvapara and Kali ages, respectively. In the Satya
age righteousness flourishes. In Treta, the decline begins, in
Dvapara there is a rapid decline and in Kali age, unrighteousness
prevails. Then, God manifests Himself, for the establishment of
righteousness.
—
’Tadatmanam srjamyaham' Whenever, there is a decline
of righteousness and rise of unrighteousness, then the Lord
manifests Himself for the destruction of unrighteousness and
for the establishment of righteousness.
When there is a decline of righteousness and increase in
unrighteousness, people are inclined to unrighteousness, which
leads them to a downfall. The Lord, is the disinterested friend of
all beings, so He manifests Himself , in order to check their fall.
When actions are performed with a selfish motive i.e., for
reward, there is a decline of righteousness; and when a man,
having deviated from his duty performs forbidden actions, there
is rise of unrighteousness. It is desire, which is the root of all
unrighteousness, sins and injustice etc., (Gita 3/37). Therefore,
God manifests Himself , in order to root out this desire and
propagate the principle of the performance of actions, without
expectation of any reward.
Here, a doubt may arise why at the present, in the wretched
Kali age, God does not manifest Himself , when there is such
a decline of righteousness and rise of unrighteousness. The
clarification is, that the time is not yet ripe. During the Treta
age, the demons having killed many sages, piled up their bones.
But, at present righteous persons are leading a pious and peaceful
life, and nobody kills them. Secondly, when there is decline of
righteousness and rise of unrighteousness, by God's direction saints

come to earth or true strivers reveal themselves; these establish
righteousness. Sometimes, the liberated souls living in divine
abode also come to earth, to help the people to attain salvation,
as representatives of God. Where, there are such strivers and
saints, there is, neither so much decline of righteousness, nor
so much increase in unrighteousness, as at other places where
there are, neither strivers nor saints.
When people do not follow the teachings of strivers and
saints, but start to kill them, and when there are left, only a
few righteous persons to propagate righteousness, and there is a
decline in righteousness, then God manifests Himself.
—
Link: Having described the occasion of His manifestation,
in the preceding verse, the Lord now reveals, the aim of His
manifestation, in the next verse.
paritranaya sadhunam vinasaya ca duskrtam

dharmasamsthapanarthaya sambhavami yuge yuge
For the protection of the good as for the destruction of the
wicked as for the establishment of righteousness, I manifest myself
from age to age. 8
Comment: —
to protect the
—
sadhunam ' God manifests Himself , in order
'Paritranaya
good, because they destroy unrighteousness and
propagate righteousness.
The term, 'sadhunam' (of Sadhus) has been used for those
good men, who naturally are inclined towards the good of others,
who remember and chant the name, and think of form, qualities,
glories and pastimes etc., of God, who propagate these among

people and who depend on God.
He, whose only aim is God-realization, is a good person (sage)
while one who hankers after worldly pleasures and prosperity,
is not a good person.
When a man, attaches importance to the perishable world,
desires are bom. As desires increase, goodness disappears, but
when desires are renounced, goodness appears. Because, desire
is the root of evil. Goodness leads to salvation of one's self and
to the welfare of others.
Good people, are even engrossed in the good of beasts, birds,
trees, mountains, men, gods, manes and sages etc., through their
thoughts and deeds. In the Ramacaritamanasa the citizens of
Ayodhya say to Lord Rama, "O foe of demons, in the world
there are only two, who do good to others, without any selfish
motive, they are, You and Your devotees" (7/47/3).
If people come to know the thoughts and feelings of these
Sadhus, they will ever bow to them. But if they know the
thoughts and feelings of the wicked, there would be quarrels
and strifes.
Here, a doubt may arise, why are such people seen
suffering, when God protects them. The clarification is, that the
Lord protects their good feelings, rather than their bodies, riches,
honour and fame etc. The reason is, that those good people
do not attach importance to the mundane objects, because by
doing so, they may turn bad. The Lord also, would not attach
importance to them.
Devotees truly never desire, worldly objects. They are happy
in unfavourable circumstances, because these lead them to spiritual
upliftment. Devotion , develops in unfavourable circumstances,
because their attachment, which causes their downfall, is renounced.
/
Therefore, the Lord protects the good, by creating unfavourable

circumstances for them.
—
'Vinasaya ca duskrtam' The wicked, propagate unrighteous-
ness and destroy righteousness. So the Lord manifests Himself ,
for their destruction.
Those who, because of many desires, remain absorbed in
vices, such as falsehood, fraud, deception and dishonesty etc.
Those who exploit the virtuous and good persons; those who
remain engaged in doing evil to others; those who do not know
what ought to be done and what ought not to be done; and those,
who always condemn God and the scriptures, such persons, of
demoniac nature, have been called wicked. The Lord manifests
Himself for the destruction of such wicked persons.
—
Question: The Lord declares, that He is the same to all
beings and there is none hateful , to Him (Gita 9/29); then why
does He destroy the wicked ?
—
Answer: As the Lord is a disinterested friend of all beings, no
one is hateful to Him. But he who is an enemy of His devotees,
is also His enemy. In the Ramacaritamanasa, it is said, "He who
offends a devotee of Lord Rama, has to bum in the Lord 's fire
of anger" (2/218/2-3).
_
God is called , a devotee of His devotees (Snmadbhagavata
10/86/59). So the wicked , who offend His devotees, are destroyed
by Him. Devotees, destroy sins while God destroys sinners.
As His grace is revealed in protecting the good, so is His
grace revealed in destroying the wicked as He does evil to none
(2/183/3). Moreover, He purifies them by destroying them.
Saints also establish righteousness but they do not destroy the
wicked. Destruction of the wicked is brought about by the Lord in
the same way, as a simple injury may be dressed by a compounder
but a major operation is performed only by a civil surgeon.
Both the parents are equally interested in the welfare of
their son. When the son does not pay attention to his studies,
and indulges in mischief, both of them want to set him right.
The father beats him, so that he may give up his bad habit. The
mother, checks the father from beating him. Being faithful, it is

her duty to follow her husband’s footsteps. So should she also
start beating the boy, because she is faithful? No, it is her duty
to protect the boy, otherwise he may receive a severe beating.
The father, also does not want to give him a good beating, but
he wants the son to get rid of his bad habit. Similarly, God is
like a father, while saints are like a mother. First, the Lord and
saints urge people to give up their wickedness, but when they
do not mend their ways, God has to manifest Himself for their
destruction. If they give up their wickedness, there is no need
to destroy them.
The attributeless Absolute, is not antagonistic to nature,
illusion and ignorance, it rather, gives existence inspires and
nourishes these. God, whether He is attributeless or is endowed
with attributes, fosters all beings, equally without any distinction.
Even the earth, created by Him, provides room equally to everyone,
whether he is virtuous or wicked. Similarly, all of them are
equally provided with the necessities of life, such as food, water,
air and sunlight. Thus the Lord is an ocean of generosity and
equanimity, even to the vilest person. If a person just thinks of His
generosity, he gets thrilled with delight and starts bowing to Him.
The Lord, is not opposed to wicked person, but He is
opposed to their wicked actions as those actions are injurious,
to the world, as well as to them. The Lord is a disinterested
friend of all beings. Therefore, He destroys the wicked, in order
to do good to the world, as well as to those wicked persons.
How generous He is, that having killed those wicked persons
He sends them to His own abode!
Now a question may arise, whether the Lord Himself will
have to come to kill us, if we go on committing sins. If it is as
so, we shall attain salvation easily, otherwise we shall have to
control our senses, mind etc., and inculcate virtues and practise
spiritual discipline. The answer is, that the Lord destroys only
those wicked who cannot be destroyed by anyone, else. Secondly,

performance of good actions will lead us to virtues, which would
pave the way to our salvation. But if we are killed by anyone
else, or die a natural death while performing sinful actions, what
will be the consequences? How would our desire of being killed
by the Lord, be fulfilled ? Therefore, sinful actions, should not
be performed at all.
—
'Dharmasamsthapanarthaya' Establishment of righteousness,
consists in preaching and propagating the selfless performance
of actions. Unrighteousness propagates, due to the performance
of action with a selfish motive and due to the attachment to the
unreal. Therefore, the Lord manifests Himself, in order to propagate
the performance of selfless actions, through His deeds. When this
feeling is propagated, righteousness, is naturally established.
The Lord is the abode of righteousness (Gita 14/27). So He
manifests Himself, in order to establish righteousness well. In fact,
righteousness never perishes, it only declines. Whenever there is a
decline of righteousness, the Lord re-establishes it (Gita 4/1 3).
'Sambhavami yuge yuge'—The Lord, manifests Himself, from
—
age to age. He also descends to the mortal world, several times
in the same age, according to the need of the hour. He incarnates
Himself as 'Karaka Purusas’, as well as saints. The incarnations
of the Lord and His 'Karaka Purusas' (representatives), are casual
or occasional, while saints are regularly bom.
Now, a doubt may arise, whether the omnipotent Lord cannot
protect the good, destroy the wicked , and establish righteousness
without manifesting Himself . The clarification is, that He can do
wonders without His manifestation also and go on doing so, yet
He manifests Himself in order to shower His special grace on
beings, for their welfare.* During His incarnation, His vision,
* The Lord manifests Himself as a human being in order to shower His
special grace on beings and He stages the drama of human life in such a manner
that it conduces them to be devoted to Him (Manasa 1 /192).
touch, talk etc., and later on, the practice of hearing, thinking,
chanting and following His sport, lead people to salvation.
The Lord, comes to the mortal world in different incarnations,
according to the need of the times. He remains perfect, during
all the incarnations.
Though there is, nothing that should be done by Him, nor
is there anything unattained that should be attained (Gita 3/22),
yet He performs all actions by manifesting Himself , from time to
time, only for the welfare of the world. Therefore, human beings,
should also perform their duty, for the welfare of others.
In response to Arjuna’s question which he put in the fourth
verse, the Lord explains the three main differences between men's
births and His births ( manifestations): —
—
(1) Difference in knowledge: Many births of men, as well
as of the Lord, have taken place. Men do not know them all,
only the Lord knows.
—
(2) Difference in birth: Men have to take birth, under the
subordination of nature, (prakrti), in order to reap the fruits of
their virtuous and evil actions, and then to realize God. God
manifests Himself of His own accord, governing His nature
(prakrti) through His divine potency (4/6).
—
(3) Difference in actions: Men perform actions, in order
to satisfy their desires, though it is not the aim of human life,
while the Lord acts, only in order to enable beings to attain
salvation (4/7-8).
Link: — In response to the question put , in the fourth verse,

by Arjuna, the Lord started describing the divine character of
His birth. Now in the next verse He, of His own accord, explains
the merit of knowing the divine character of His birth, as well as
actions, in order to explain the performance of actions without
expectation of fruit ( Karmayoga ).
4
'rt’+i ch
^ ‘
sft clPri drclci: I
rMqteu
^ ^
"
fcT -MlAfct
^ II
janma karma ca me divyamevam yo vetti tattvatah
II
tyaktva deham punarjanma naiti mameti so’rjuna

He who thus knows in reality the true nature of My divine
birth and action, (Karma) and he having abandoned the body, is
not reborn; but he comes to Me, O Arjuna. 9
Comment: —
'Janma karma ca me divyam —
The Lord is beyond birth
1
and death, He is birthless and imperishable. His manifestation in

human body, is not like the birth of common men. He manifests
Himself of His own accord* in order to stage the drama of
human life, for the welfare of beings.
The form (body) of the Lord , unlike other beings, is not made
of flesh and blood. The bodies of beings are full of virtues and
vices. They are transitory, sick, mundane, changing, material and
are bom of ovum and semen, while the Form of the Lord, is free
from virtues and vices. It is eternal, healthy, spiritual, unchanging,
divine and is revealed. The bodies of gods, are also divine, but
the Form of the Lord, is far superior to those of the gods and
even the gods are ever eager to see this Form (Gita 11/52).
When the Lord descended on the mortal world, as Lord
Rama and Lord Krsna, mother Kausalya and DevakI, did
not give birth to Them. First, He revealed to them His four-
armed divine Form, with conch, disc, mace and lotus, and then
staged the drama of a child, then the mother, requested Him to
conceal that divine Form. The description has been, very clearly,
given, in the Ramacaritamanasa 1/192, as well as Snmadbhagavata
10/3/30 and 10/3/46.
* Uddhava tells Lord Krsna, " You are the Supreme beyond Nature (Prakrti)
and You are Brahma, the very embodiment of knowledge; even then You have
manifested Yourself as a human being of Your own accord" (Srimadbha. 11/11/28).
When Lord Rama returned to His Abode, He, unlike common

men, disappeared from this mortal world along with His body
(Form), His body was not left on the earth . It is said in the •
Ramayana by Valmlki, that having heard the words of Brahma,
the creator the very wise Lord Rama, having decided , entered the
splendour of Lord Visnu, with His three brothers, in His Form.
As far as Lord Krsna is concerned, the same fact, is mentioned
*
about Him in Snmadbhagavata that He also went to His Abode,
in His Form (11/31/6).
The same sort of description is available in Ramacaritamanasa,
when sage Valmlki says to Lord Rama, that His Form is divine
and unaltered, only a deserving one knows the reality about Him,
when He manifests Himself as a human being, for protecting
saints and gods, and preach and act as a worldly king.
Once, sages Sanaka etc., were going to the Abode of Lord
Visnu. The gatekeeper would not let them go in and they cursed
him. Knowing that His gatekeeper had insulted the sages, Lord
Visnu Himself came to the entrance. Having a vision of the
Lord , and receiving the divine smell of basil leaves and shoots,
while bowing to Him, their bodies and hearts were thrilled, and
excited, though such wise sages, ever remain established in the
imperishable Lord (Srimadbha. 3/15/43). As the smell of the
Lord’s lotus feet, is divine, His clothes, ornaments and weapons
etc., are also divine, sentient and very singular.
Having heard, studied and recollected the pastime of the Lord,
—
people's hearts are purified and they get rid of ignorance this
is the divine nature of His actions. Lord Sankara, Brahma, the
creator, sages, such as Sanaka etc., divine sage, Narada etc., who
are the embodiments of knowledge, having sung and heard of
His divine pastime, get absorbed in them. A person who visits
the places, where the Lord staged the drama of His human life,
with reverence and faith and resides there, attains salvation. It
means that the Lord manifests Himself and carries on His pastimes
in order to enable the people to attain salvation. Therefore,

people attain their aim by reading, hearing and thinking, of His
divine pastimes.
In the fourth verse, Arjuna put the question to the Lord
pertaining to His birth, but here, the Lord starts describing his
action of his own accord. By doing so, it seems as if the Lord
wants to emphasize the fact, that a man's actions can also be
divine, though his birth cannot be divine as human life has been
bestowed upon him only to perform, such actions. Actions are
divine, when these are free from desire, for reward , attachment
and a sense of 'mine.' Divine actions, lead to liberation from
the bondage, of the present as well as past actions, and these
naturally do good to others.
In fact, actions become impure, when a man accepts his
affinity for perishable objects; and these lead him to bondage.
This affinity, makes not only actions but also objects and mind,
impure. As soon as, this affinity is renounced, all the three become
pure. It is affinity for the perishable, which is the main obstacle
to salvation.
—
'Evam yo vetti tattvatah' God in spite of, being without,
birth imperishable and the Lord of all beings, manifests Himself,
of His own accord , and by keeping His nature (prakrti) under
control, for the welfare of all beings. He who knows this fact,
realises the divine nature, of the births of the Lord.
Though all actions are performed by Him, yet He is a non-
doer i.e., He has no pride of doership (Gita 4/13), nor does He
desire, the fruit of actions (Gita 4/14). He who knows fact,
knows the divine nature of the Lord's actions.
As the Lord manifests Himself, for the welfare of the entire
creation and as He remains detached from actions, similarly,
those people, who live for the welfare of the world , and remain
detached from actions, know the divine nature of His births
( manifestations) and actions.
—
'Tyaktva deham punarjanma naiti' There is nothing in the
thjee worlds, that is to be done by the Lord, nor is there anything
unattained, that should be attained by Him (Gita 3/22), yet He
manifests Himself in this mortal world, by His grace to inspire
beings to attain salvation. He carries on His wonderful pastime,
also for the same purpose. When a person recites, hears, reads or
thinks of his pastimes, he is linked with the Lord. When he is
connected with the Lord his tie with the world is cut off. When
this bond with the world is snapped, he is not reborn i.e., he is
liberated, from the bondage of birth and death.
In fact, it is not action but desire, which binds a man and
this desire is man-made. In order to satisfy his desire, he performs
actions with a selfish motive, being attached to these, they bind
him. As desire is enhanced, he is inclined towards sinful actions,
which lead him to his birth, in evil bodies and to hell. But, when
he performs actions without a selfish motive for the welfare of
others, his actions become divine and uncommon, they do not
lead him to bondage and he is not reborn.
—
'Mameti so' rjuna' When a man assumes his affinity for
perishable actions, the ever-attainable Lord , seems unattained ,
to him. But, when actions are performed without expecting any
reward, for the welfare of others, their direction is towards the
world and the ever-attained Lord, is realized .
It is because of the Lord's divine nature, that He descends
to this mortal world, in order to shower His grace upon beings.
Those who know this fact, become His devotees and then remain
absorbed only in His adoration or devotion (Manasa 5/34/2).
This devotion, leads to salvation. Similarly, when a man knows
the divine nature of His actions then his actions also become
divine viz., pure and then these lead him, as well as others,
to God-realization (salvation) as he renounces his affinity for
the world. It is the affinity, which is an obstacle to salvation
or God-realization.
A Vital Fact
Actions are transitory and perishable, and so is their fruit,
while the self (soul) is uniform and eternal. Therefore, in fact the
self has no affinity for actions, the affinity is merely assumed.
While performing actions, if a man realizes that he has no affinity
for them, his actions become divine. This is the reality, about
actions and this is Karmayoga.
When a man identifies himself , with active nature (prakrti),
it gives an impetus to action. He can never remain even for a
moment, without performing action (Gita 3/5). He thinks, that as
worldly objects are acquired by performing actions, so can the
Lord be realized through them. But, it is an error of judgement,
because only perishable objects, rather than the imperishable, Lord,
can be acquired through perishable actions. The imperishable
Lord, can be attained by renouncing affinity for actions. This
affinity for action can be renounced more easily, through the
Discipline of Action, than through the Discipline of knowledge.
It is so because when all action with gross, subtle and causal
bodies is performed, for the welfare of the world without any
selfish motive, their flow is towards the world, and so affinity
for action is renounced.
The Lord , by using the terms 'Mameti' wants to explain,
that He whom, a man wants to attain through the performance
of actions is ever attained. What efforts are required to attain
Him who is ever attained and ever-existent? Whatever was not
otherwise attained is attained, by effort?
—
Two aspects are noteworthy in this regard origin and
discovery. Originated , is that which has no independent, existence,
and which was absent in the beginning and perishes in the end.
Discovered, is that which has a separate existence forever. But
God seems to get concealed, when importance is attached to
mundane actions and objects. When one uses actions and objects
Verse 9] SADI IAKA-SANJiV ANl 481
in rendering service to others, his affinity for actions and objects

is automatically renounced and ever attainable God is revealed.
This is called discovery of the ever attained.
Carelessness and indolence, in the performance of actions
and the desire for fruit of actions are the main stumbling blocks
to God-realization. If actions are performed without the desire
for fruit in rendering service to others, the affinity for actions
is renounced and we realize our affinity for God which is
naturally eternal.
—
Appendix If actions are performed for the welfare of others
in a disinterested way or they are performed for the Lord’s sake,
those actions become divine and lead to salvation. But the actions
performed ridden with desire for one’s own self become impure
and lead to bondage.
Actions done without the sense of doership are of divine
character. When actions are not performed for one’s own self,
the sense of doership is wiped out.
The Lord’s most insignificant action as well as the most
significant action is His ‘pastime’. In His pastime the Lord
while acting like common men remains untainted (Gita 4/13).
The Lord’s drama of life is divine. This divine nature of His
drama is singular and is different from the divine nature of gods.
The divine nature of gods in comparison with men is relatively
divine and is limited while the Lord’ s divinity is absolute and
infinite. Though the actions of liberated , enlightened and God-
loving exalted souls are also divine but they are not like the
Lord’s pastimes. Even the common pastime of the Lord is very
uncommon (unworldly). As the Lord’s ‘RasalUa’ seems worldly yet
by reading it and by listening to it, a striver’s lust (sex) is wiped
out (Srimadbha. tenth canto, thirty-third chapter, fortieth verse).
This world is the beginningless incarnation of God
‘adyo’ vatarah purusah parasya’ (Srimadbha. 2/6/41). It means
—
that God has manifested Himself in the form of the world.
But the embodied soul, because of his attachment to pleasures

without recognising it as the manifestation of God, has sustained
—
it as the world ‘jlvabhutam mahabaho yayedam dharyate jagat’
(Gita 7/5). In order to wipe out this notion, a striver should firmly
believe that whatever is perceived (seen) is the manifestation of
God and whatever is happening is the pastime of the Lord. By
assuming (accepting) this, the world will not remain as the world
—
and ‘there is nothing except God’: this truth will be realized. In
other words the world will disappear and only God will remain.
The reason is that by thinking (accepting) everything and person
as the manifestation of God and every action as the Lord’s
pastime, attraction for pleasure and also attachment aversion
will not persist. When attachment to pleasure is wiped out the
—
actions which seemed worldly, will appear divine as the pastime
of the Lord and the attachment to pleasure will be transformed
into love (devotion) for God.
The Lord carries on this pastime according to the Form in
which He manifests Himself.* When He takes the form of an
* Lord Krsna says to the sage Uttarika —
dharmasamraksanarthaya dharmasamsthapanaya ca
tai stairvesai sea rupaisca trisu lokesu bhargava
(Mahabharata , asva. 54/13- 14)
“For the protection and establishment of righteousness I manifest Myself
in many species and act according to those Forms and Guises. ’ *
yada tvaham devayonau vartami bhrgunandana
tadaham devavat sarvamacarami na samsayah
yada gandharvayonau va vartami bhrgunandana
tada gandharvavat sarvamacarami na samsayah
nagayonau yada caiva tada vartami nagavat
yaksaraksasayonyostu yathavad vicaramyaham
—
(Mahabharata , asva. 54/17 19)
‘ O Bhrgunandana ! when I manifest Myself as a deity , then I behave and act
like deities, there is no doubt about it. When I incarnate as a ‘Gandharva’ (celestial
singers & musicians) , I behave and act as a Gandharva, there is no doubt about it.
When I manifest Myself as a ‘naga’ then I behave like ‘nagas. I by manifesting
Myself as a gnome or as a devil , I behave and act just like them.’
us, we regard these as of others and for others, and render service
to others with these, attachment perishes because in fact, we
have no affinity for such objects and actions.
The Lord, without any selfish motive descends to the
mortal world, in order to inspire beings to attain salvation, as
He is a disinterested friend , of all beings. When a man has
a firm belief that He is the disinterested friend of all beings,
he is attracted towards God. The attraction for Him wipes out
attraction, (attachment) for the world. For example, in childhood
children play the game of marbles and have attraction for the
same. They ever quarrel for their possessions. But, when they
grow old, instead of having attraction for marbles or toys they
have attraction for money. But, when they are inclined towards
God, they have no attraction for mundane objects and riches
etc. Their attachment for them, is renounced. As soon as it is
renounced, fear and anger are rooted out, because both of these
depend on attachment.
—
'Manmaya' When, a man knows the truth about the divine
nature of the Lord's birth and actions, He becomes, dear to him.
So he takes refuge in Him, and gets absorbed in Him.
Those, who have attraction for mundane pleasures get
absorbed in the desire for pleasure (Gita 2/43) , while those, who
have attraction for God ever remain absorbed in Him ( Narada-
Bhaktisutra 70). They lose their individuality, because of their
exclusive devotion to Him, and identify themselves with Him.*
—
'Mamupasritah' The expression, 'VTtaragabhayakrodhah '
denotes, total severance of connection with the world, while it also
indicates that a striver taking refuge in Him, gets absorbed in Him.
* Cowherdesses became just like their loving Lord Krsna in gait and
manners, laughter and merriment, glance, speech, inclination and facialexpression
etc. They having forgotten themselves totally became the embodiment of Lord
Krsna and copying His pastime began to utter,"I am no one else but Lord Krsna
(Snmadbha. 10/30/3).
idol, he like a picture carries on the drama (pastime) of being

motionless. If He doesn’t remain immovable, how will His
manifestation as an idol be proved? The Lord descended to this
world as Rama and Krsna etc., and also as a fish and a tortoise
etc. He carried on His pastime according to His Form. As in
‘varahavatara’ (incarnation as a boar) he played the drama as a
boar and in ‘Vamanavatara’ (incarnation as a dwarf ) he carried
on the pastime as a celibate. Therefore a striver should hold that
whatever is happening now is only the Lord’s pastime.
Link:—The Lord, in the next verse, describes the traits of

those devotees, who know the divine nature of His birth and
action.
|
TJfTT | |
|
vitaragabhayakrodha manmaya mamupasritah

bahavo jnanatapasa puta madbhavamagatah
Freed from attachment, fear and anger, absorbed in Me
and taking refuge in Me, purified by the penance of knowledge,
many have attained union with My Being. 10
Comment: —
—
' VTtaragabhayakrodhah' When a man, has disinclination for
God, he gets attached to the perishable objects. It is, because of
his attachment, that he has the sense of 'mine,' for the objects
acquired and a desire for those unacquired. He has greed for the
acquired objects and gets angry with those who are obstacles to
the acquisition of those objects. If persons, who are obstacles, are
stronger than him, it causes fear. Thus, attachment to perishable
objects gives birth to fear, anger, greed, desire and feeling of
'mine,' and such other vices. If attachment is renounced, all these
vices perish. If instead of regarding the objects as ours and for
A man has to depend upon something or the other in this

world. He (the soul) in spite of being a fragment of God, having
no inclination for Him, relies on perishable objects, such as riches
etc., which lead to his downfall. Not only this, but even if he
depends, on intellect, in order to perform virtuous actions, on
the practice of spiritual discipline or on renunciation of pleasure
and prosperity, he cannot realize God, quickly. So long as, he
(the self ) does not depend on God, his dependence on world
does not end, and he has to suffer pain.
A man , is attracted towards loving persons and objects, such
as his wife and son etc., while he, depends on his superiors,
such as parents and elders etc. But a devotee of the Lord, has
attraction for Him and also depends on Him, because for him,
He is most loving and superior to all.
—
'Bahavo jnanatapasa puta madbhavamagatah’ Though a man,
is purified through the Discipline of Knowledge also, yet the
term ’Jnana’ (knowledge), has been used, for knowing the reality
about the divine nature of the Lord’s birth and action. This
knowledge, purifies the man, because the Lord is the purest of
the pure. The soul being a fragment of God, is naturally pure.
In the Manasa it is declared, "The soul is sentient, pure and
naturally, a heap of joy" (7/117/1). By attaching importance to
the perishable and by having the feeling of ’mine’ with them,
he (the soul) becomes impure. When a man knows reality about
the divine birth and divine actions of God, his attraction for the
perishable and his feeling of ’mine’ for them, totally perish and
then all impurity comes to an end, and he emerges very pure.
This is Karmayoga. So the term, ‘Jnana’ can stand for
knowledge of Karmayoga, in which all . acquired things, such
as the body, senses, mind, intellect, rank, ability, authority , riches
and property etc., are not one’s own or for one’s own self, but
are of the world and for the world. Why? The reason is, that he
(the self ) is eternal; so how can perishable things stay with the
486 $RiMAE>BHAGAVADGlTA [Chapter 4
imperishable soul, and be useful for It? Perishable things, such as

the body etc., were neither with us before, nor will remain with
us after death, and at present also, they are being destroyed every
moment. We have a right, to make proper use of acquired objects,
rather than to lay claim to them. These things (objects), belong
to the world and so they should be used in rendering service to
the world; this is their proper use. But if anyone regards these
as his, or for him, it is a bondage or impurity for him.
When a person , does not regard perishable things, as his or
for him, it means that he performs the penance of knowledge,
which purifies him. The penance of knowledge, is superior to
all other austerities. Through this, the assumed affinity for the
insentient (matter), is renounced totally. So long as, a man assumes
his affinity for the insentient, he is not so easily purified by
any other penance, as he is purified by that knowledge, through
which, his affinity for matter is renounced. Being purified, by
the penance of knowledge, a man attains to His Being, which
is Truth, Consciousness and Bliss. It means, that as the Lord is
eternal, he also resides in Him constantly; as the Lord is untainted
and unaffected he also remains untainted and unaffected. As
nothing remains to be done by God , nothing further remains to
be done by him. A man, through the Discipline of Knowledge,
also attains to His Being (Gita 14/19).
Many devotees, having been purified by the penance of
knowledge, have attained Him. So strivers at present, also
being purified by the penance of knowledge, should attain Him.
Everyone, is independent in attaining Him, because this human
body has been bestowed upon them, only to attain God .
—
Link: The devotees attain Him. Now the question arises,
how they attain Him. The Lord answers the question, in the
next verse.
^qrr
-
SJ SJT ITT MMSi ci
' ’
diw
^ xusfr
ci
TT TT: II
^
ye yatha mam prapadyante tamstathaiva bhajamyaham
^ II
mama vartmanuvartante manusyah partha sarvasah
O Partha! However, the way devotees worship Me, so do
I approach them; for all men ultimately follow My path. 11
Comment: —
'Ye yatha mam prapadyante tamstathaiva bhajamyaham '
Howsoever, devotees seek God, so does He meet them, and grant
—
them their hearts' desires. He reveals Himself, to a devotee, in
the same form in which he thinks of Him. If a devotee thinks
of Him, as his preceptor, He becomes an excellent preceptor.
Similarly, God becomes a worthy father or mother, son, brother,
friend or even, an obedient servant, according to the desire of
the devotee. If a devotee, feels restless without God, He also
becomes restless without, His devotee.
Aijuna regarded Lord Krsna, as his friend and wanted to
make Him his chariot-driver. Therefore, He became his chariot-
driver. Sage Visvamitra, treated Him as a disciple; so He became
his disciple. Therefore, with whatever sentiment devotees seek
Him, He correlates, by the same sentiment. The Lord of infinite
worlds, reciprocates to the sentiments of His own created common
beings. How generous affectionate and merciful He is!
This topic reveals, that the Lord manifests Himself for the
sake of His devotees. He descends to the earth , according to
the sentiment of His devotees. It is mentioned in the Upanisad,
'The Lord felt lonely' (Brhadaranyaka 1/4/3). So He manifested
Himself in different forms and started His sport. Similarly,
when devotees have a desire to take part in divine sport in the
company of the Lord , He manifests Himself, in order to take
part . When a devotee, cannot suffer his separation from God,
God also cannot bear it from him.
Though the words 'Yatha' (in whatever way) and 'Tatha' (so)
explains, that in whatever way a devotee seeks Him, He reciprocates
his sentiments, yet there is a great difference in their manner. If
a devotee takes one step towards God, God may take hundreds
of strides to meet him. The Lord is omnipresent, omnipotent
and omniscient. Moreover, He is His devotee's supreme and
unselfish friend and true to His resolve. A devotee should use
his full power to attain Him, then the Lord is attained, through
His limitless power.
A striver himself, creates obstacle in God-realization, because
he does not apply his intellect, resources, time and power etc., to
the full extent, in order to attain Him. If he, without regarding
these as his own, utilizes them fully for God-realization, he
may realize Him soon. Actually, they are the Lord's, because
they have been bestowed upon by Him. A feeling of 'mine',
is the main obstacle to God-realization. Man himself, is also a
fragment of God, but he considers himself separate from God,
while the Lord does not think so.
In fact, a striver cannot develop devotion to God, through the
performance of actions. Devotion, is automatically bestowed upon
a devotee, who takes refuge in Him. The refuge (surrender), is
the best sentiment out of all the other feeling such as of service,
of friendship, of affection and of sweet love etc. The Lord seems
to declare, that if a devotee dedicates his possessions to Him,
God would offer His possessions to the devotee; and if he offers
himself to Him, God reciprocates. What an easy and economic
transaction, God-realization is!
When a devotee, surrenders himself at His feet, He does
not even remember his sins, of the past. He only thinks of his
present emotions, hundreds of times (Manasa 1/29/3).
In this (eleventh) verse, there is no description of scriptural
subjects, such as dualism or non-dualism, the Lord endowed with
attributes or attributeless, or different kinds of salvation etc. But,
here is a description of the feeling of 'mine', with God. 'Only

—
God is mine and I am only God 's this feeling of 'mine' for God,
enables a striver to attain Him, quickly and easily. Therefore, a
striver should accept his affinity for God, even if he does not
understand it. By doing so, he will realize his affinity for Him
which is real.
—
Question: The Lord, reciprocates the same sentiment with
which a devotee seeks Him. If a devotees approaches Him with
the sentiment of hatred or enmity etc., will the Lord, reciprocate
the same?
—
Answer: This is a topic of surrender (refuge) to Him, rather
than of hatred or enmity. So, no such question, should arise. Even
then, if we think over the question seriously, we come to realise
that the purpose of the Lord in reciprocating the same sentiment
to the person concerned, is to inspire him for salvation.* The Lord
is a disinterested friend of all beings (Gita 5/29). Therefore, he
thinks of their welfare and acts, accordingly. He does the same,
even for those who may have feelings of hatred and enmity,
for Him. When Lord Rama sents Angada as a messenger to the
court of Ravana, He urges him to convey his message in such
a way that His purpose may be served and it may contribute to
his (Ravana's) welfare (Manasa 6/17/4).
Not only the Lord , but His devotees, are also disinterested
friends of all beings (Snmadbhagavata 3/25/21). When, even a
devotee cannot harm anyone, how can the Lord, Who is the most
merciful and disinterested friend of all beings, harm anyone? A
person, may have affinity for Him with any sentiment yet He
inspires him for salvation only. As a bath in the Ganges, both in
winter and summer is rewarding, yet while bathing in winter a
man feels cold and during summer, he feels refreshed . Similarly,
* Many persons out of desire, hatred, fear and love having concentrated their
minds on God, being purged of their sins, have attained God in the same way as
devotees attain Him through devotion (Snmadbhagavata 7/1/29).
those devotees who worship Him with devotion attain eternal

bliss, but that bliss is not attained by those who have negative
feelings of hatred or enmity for Him.
' Mama vartmanuvartante manusyah partha sarvasah' —
Whatsoever, a great man does, the same is done by others, as
well (Gita 3/21). God is the supreme Being. He is superior to
all the great men. So all people follow Him. The same fact, has
been pointed out, in the second half of the twenty-third verse
of the third chapter.
The Lord, ever remains prepared to reciprocate the
sentiment of His devotee. King Dasaratha treats Him, as his
son. So He becomes an obedient son and cannot disobey His
father.* The Lord, wants to reveal the secret that a devotee
should accept the same relationship with Him, which he has
with a persons who is most loving to him, whether he is his
son, father or whether she is his mother. By doing so, the Lord
will become most loving to him and thus the person will be
able to attain Him easily .
Secondly, the Lord wants to urge the people, that by following
His footsteps they should also become worthy sons or parents or
brothers, husbands, wives or sisters etc. Moreover, they should
render service to other members of a family, without expecting
any reward from them and without being proud of their action.
Those who have affinity with parents and other relatives, only
for rendering selfless service to them, follow the Lord’s path in
the real sense. By doing so, for the good of others they will be
free from the feeling of 'mine', and they will develop devotion
for God and attain Him.
An Important Fact
Egoistic notions and selfishness, are the stumbling blocks to
* Lord Rama declares, "I can enter fire, can eat deadly poison and can
jump into the sea in order to carry out the order of My father (Valmlki Ramayana,
Ayodhya. 18/28-29).
Verse 11] -
devotion for God. When a man loves anyone, without egoism

and selfishness, that love automatically flows towards the Lord.
It is because of egoism and selfishness, that his love is confined
to narrow limits. But, when such evil propensities are renounced,
his love becomes widespread. In that case, the assumed affinity
for the world perishes, and instinctively the real affinity for God
is revealed.
The man (soul) is a fragment of God (Gita 15/7) and so
his affinity for God, is natural. But when he (the soul) having
forgotten this real affinity, assumes the affinity for the world,
he has to follow, the cycle (bondage) of birth and death. This
bondage is twofold. One is due to his not realizing his real
affinity with God. Another, is due to his assumed affinity with
the World. But when he realizes his real affinity for God i.e.,
takes refuge in Him, he becomes free from worry, fear, sorrow,
and doubt. Then, he is said to follow, the Lord 's path.
—
Appendix Though this universe is clearly the manifestation
of God, yet the Lord reveals Himself before us in the same
Form in which we perceive (see) Him. We regarding the self as
body need things and desire them, then God manifests Himself
in the form of those things. If being established in the ‘Asat’
(unreal), we perceive (see) the unreal, the Lord is also perceived
in the unreal form. As a child wants a toy, its father brings it a
toy even by spending money, similarly whatever we want, the
most merciful God ever being eternal Reality appears before us
in the same form. If we don’t desire pleasures, why should the
Lord appear before us in the form of pleasures? Why need He
assume the artificial Form?
Though the terms ‘yatha’ and ‘tatha’ (‘as’ and ‘so’) have
been used for the Lord’s nature, yet the Lord ever showers His
great grace upon beings because an insignificant being can’ t
be compared with the supreme Lord. What is the strength of
its own in a being except the sense of pride? Even then if a
492 SRIMADB HAGAVADGITA [Chapter 4
person is attracted towards God, God is also attracted towards

the person. As ViduranTji was oblivious of herself after beholding
Lord Krsna, Lord Krsna also was not in Himself and he ate the
skin of banana offered by ViduranTji and relished it.
In the Lord’s nature ‘yatha-tatha’ are applicable in actions
rather than in feelings. The Lord also showers His love and
grace on an atheist ever in the same way as He showers it on
a theist (believer). Therefore in the Lord’s ‘yatha-tatha’ there is
no selfish motive but it is the Lord’s glory (greatness) otherwise
how can a common being be compared with the greatest Lord ?
Even then he makes friends with an ordinary being and elevates
him equal to His rank. The Lord does not regard Himself as
—this is His greatness.
great
Link :— In the preceding verse, the Lord declared As men

, "
approach Me, so do I accept them." It means, that it is very
easy to realize God. Then why do people not worship God? The
Lord answers the question, in the next verse.
chim’d: I
II
kanksantah karmanam siddhim yajanta iha devatah
ksipram hi manuse loke siddhirbhavati karmaja
Those who desire the fruit of their actions, worship the gods;
because success is quickly attained, by men through action. 12
Comment:—
—
'Kanksantah karmanam siddhim yajanta iha devatah' A man ,
is eligible to perform new actions, and it is seen that success is
attained through action. So, he firmly believes that God is also
realized, through action (penance, meditation and trance etc.,)
just as, worldly objects are acquired through actions. He, does
not pay attention to the fact, that worldly things are acquired
through actions, as they are limited , they are not ever attained,
they are separate from us, and they are changeful, while the Lord
cannot be acquired , through action , as He is not a product of
action. He pervades everywhere, is ever attained, is not separate
from us (the self ) and is unchanging. So, He can be attained , as
soon as a keen desire to realize Him, is aroused. Keen desire
for God-realization , is not aroused, because of the preference,
for worldly pleasures and prosperity.
The Lord, is like a father, while the gods are like shopkeepers.
We can take a thing from a shopkeeper, only by paying the money
but we can take it from the father, free of cost. Similarly, we
have to perform rituals according to scriptural methods for gods,
in order to obtain fruits from them, while God bestows upon us
our necessities, free of cost. Moreover, as a shopkeeper gives
even hazardous things, such as, a match box or a knife etc., to
a boy on payment, but if the boy wants such things from his
father, the latter will not only refuse but take away, the money
also. A father gives only beneficial things to a boy . The gods,
also bestow upon their devotees, harmful gifts without thinking
of their welfare, at the due completion of a ritual. But the Lord,
like a father, bestows only those gifts, which are for the welfare
of devotees. In spite of this fact, the ignorant or dull-witted
people, because of their attachment, sense of mine and desire
for the perishable materials, worship other gods, as they do not
realise the glory, the benevolence and selflessness, friendliness
—
of the Lord (Gita 7/20 23; 9/23-24).
—
'Ksipram hi manure loke siddhirbhavati karmaja' This human
world, is the field for actions. Besides this, other worlds, such
as heaven and hell etc., are for reaping fruits of past actions.
The Lord also declares, 'Below in the world of men stretch
forth the roots (of the universe as a tree) entangling man, in
the bondage of actions (Gita 15/2). But the other worlds (heaven
and hell etc.,) exist, so that human beings may reap desirable or
undesirable fruits respectively of their virtuous and evil actions.
Only human beings, are eligible to perform new actions, which

bear fruit here, as well as hereafter. Beasts and birds etc., cannot
perform new actions.
In this human world those people, who are attached to action,
live (Gita 14/15). It is because of their attachment to actions, that
they are charmed by success, which is attained through action .
This success is attained quickly, but it is shortlived. When actions
are transitory, how could success attained through actions, be
permanent? Therefore, the fruit of perishable actions, is also
perishable. Those who perform actions with a desire for fruit,
think of the fruit only, they do not think of the perishable nature,
of that fruit. They take refuge in the gods and worship them, only
because they bestow upon them success quickly, when rituals are
duly completed. But because of their desire for fruit of action, they
never get liberated, from the bondage of action. Consequently, they
have to follow the cycle of birth and death.
The real success of human life is God-realization and that
cannot be attained, through action. A striver cannot even follow,
the Disciplines of Action, Knowledge and Devotion, which are
the means of God-realization, through action. He can attain Yoga,
not through action but through the, renouncement of actions.
—
Question: Action is, said to be, the means to attain Yoga
(Gita 6/3). Then, how is it, that a man cannot attain Yoga
through action?
—
Answer: In Karmayoga, actions are performed, in order to
renounce affinity for actions, and the material for actions. Yoga
(union with God) is natural. So Yoga or God-realization cannot
be attained through actions. In fact, actions are unreal, but when
these are performed for the sake of the Supreme, they are called
’Sat’ viz., real (Gita 17/27).
When a person, performs action with a selfish motive, he does
not realize Yoga (i.e., eternal union with God). In Karmayoga,
actions are performed for others, not for one's own self i.e., not
Verse 13 -14] SADHAKA-SANJlVANl 495
for their fruit (Gita 2/47). Actions, which are performed with a
selfish motive, bind a man (Gita 3/9) while actions, which are
performed for others, liberate him, from the bondage of actions
(Gita 4/23). When actions are performed for others, affinity for
actions and their fruit is renounced, and that renouncement is
conducive to the realization of Yoga i.e., union with God.
While performing actions, a man has to depend on the
changing objects, such as the body, senses, mind, intellect,
person etc., which are different from the self (soul). The self,
ever remains uniform without undergoing any modification, at
all. Therefore, in Self -realization there is no need, in the least for
the objects, such as the body etc., which are different from the
self. A man, naturally realizes the self , as soon as he renounces
his assumed affinity for worldly objects etc., which are different
from him (the self ).
—
Link: Having described the object of His manifestation,
in the eighth verse, the Lord explains the merit of knowing the
divine character of his actions, in the ninth verse. There He
explained, that actions lose their divine character i.e., become
impure, when these are performed with a desire for fruit. In the
next two verses, the Lord specially, explains how, they gain their
divine character ( purity ).
TIFT Chdknfa ITT II

^
^ TTT cb +4R» i ( cdw-iPd *T
ffcl 7TT iTrTfrnTFTTfcT ^ WI£
TT cTSqfr 11 V* II
caturvarnyam maya srstam gunakarmavibhagasah
tasya kartaramapi mam viddhyakartaramavyayam
na mam karmani limpanti na me karmaphale sprha
iti mam yo'bhijanati karmabhirna sa badhyate
496 SRIMADBHAGAV ADGITA [Chapter 4
The fourfold order was created by Me according to the modes

.
of their nature and action (Karma) Though, I am the creator, know
- .
Me, the immortal Lord, to be a non doer Since I have no craving
.
for the fruit of actions, these do not taint Me He who knows Me
thus, (in reality) is not affected by actions 13 14 . -
Comment: —
’Caturvarnyam maya srstam gunakarmavibhagasah' The Lord,
—
created the four castes (order) Brahmana, Ksatriya, Vaisya and
—
Sudra, according to the modes of nature, and actions of previous
birth.* Besides human beings, the Lord created the gods, manes
and other forms of life also, according to the modes of their
nature and action, without showing the least partiality.
The fourfold caste (order), does not apply only to human
beings, but also to birds, beasts and trees etc. Among birds, pigeons
are regarded as Brahmana; hawks, kites and crows are regarded
respectively as Ksatriya, Vaisya and Sudra. Similarly PIpala, Nuna,
Tamarind and Acacia, are regarded respectively as Brahmana,
Ksatriya, Vaisya and Sudra. But, here the term 'Caturvarnyam'
stands only for human beings, because they can understand this
distinction and can perform their duty, accordingly.
When the Lord declares, that the fourfold caste was created
by Him, He means to say that all of these are his fragments and
He is their disinterested friend. Therefore, He always thinks of
their welfare. On the other hand, they are neither fragments of
the gods nor are the gods their disinterested friends. So they
should worship Him, only though the performance of their own
duty (Gita 18/46).
* The four castes (orders of society ) ( Brahmana , Ksatriya, Vaisya and
Sudra) are classified according to the mode of nature. In Brahmana the mode of
goodness predominates; in Ksatriya the mode of passion predominates, while the
modes of goodness is secondary; in Vaisya the mode of passion predominates,
while the mode of ignorance is secondary (subordinate); while in Sudra the mode
of ignorance predominates. Thus the castes were determined on the basis of the
mode of nature.
‘Tasya kartaramapi mam viddhyakartaramavyayam' Though,—

the Lord creates, preserves and destroys the entire universe yet He
remains unconnected , (untainted) as He has no feeling of doership.
He is called 'Avyayam' (unspent) only He is the material, as
well as, the efficient cause of creation. For example, in a pot of
clay, clay is material cause and the potter is the efficient cause,
because while creating the world He remains uniform; neither
His energy is spent to create it, like the potter who spends his
energy to make a pot , nor is the material consumed, when the
pot is made.
The soul, being a fragment of God is also imperishable.
But, a man does not realize this fact, because he regards the
acquired body, senses, mind , intellect , wealth and property etc.,
as his own, and for himself. As soon as, he regards these as the
world's and for the world, he will realize his immortality.
By using the term 'Viddhi', the Lord urges strivers, to
understand the divine nature of His actions. When actions are
performed without having any affinity for those or, the material
and the fruit of actions, then these become divine.
' Na mam karmani limpanti na me karmaphale sprha ' When—
the Lord, creates the universe, He has not the least affinity for
his actions, nor is there any flaw or partiality etc., in His actions,
nor any attachment or feeling of 'mine', or desire for the fruit
of actions. So those actions do not taint Him.
All perishable objects, are fruits of actions. The Lord urges
strivers, that they, like Him should have no craving for the fruit
of actions. If they perform actions, without having any craving
for the fruit of actions, the actions will not bind them.
In the thirteenth verse, the Lord explained that He is a non-
doer i.e., He has no sense of doership, in spite of performing
all actions, such as the creation of the universe etc. In this
verse, He explains that He has no craving for the fruit of
actions. Therefore, a striver should also perform actions, without
a sense of doership and without having any desire for the fruit
of actions. By doing so, he is automatically liberated from the
bondage of actions.
—
'Iti mam yo'bhijanati' Desires are bom, when a man has
an eye on the perishable mundane objects and then he cannot
know the reality about God, Who is immortal. As soon as,
desires are renounced, the inner sense is purified and then
naturally one reflects on God . By having an eye on Him,
he comes to know that, He is a disinterested friend of all
beings, and all actions performed by Him, aim at the welfare,
of all beings. The Lord , bestows this human body upon us,
in order to enable us to be liberated from the bondage of
actions. But, a man without knowing this fact, assumes his
affinity for actions, and is thus held captive. Therefore the
Lord in spite of having, neither a sense of doership, nor, desire
for fruit, creates the universe by His grace, so as to inspire
human beings, to attain salvation, by becoming free from the
bondage of actions. When a man knows Him thus (in reality),
he is attracted to Him. So Lord Siva in the Ramacaritamanasa
says to Uma, "He who knows the nature of Lord Rama, ever
remains engrossed in His adoration" (5/34/2).
—
'Karmabhima sa badhyate' The Lord's actions are ever divine.
The actions of saints and sages also become divine. Not only
saints and sages, but also men can make their actions divine, by
doing away with desire, attachment and a sense of 'mine', which
are impurities in actions. When actions are purged of impurities,
these become divine and they do not bind men. These lead them,
as well as others, (who follow them), to salvation.
An easy means, to make actions divine is to use the objects
etc., acquired from the world, to render service to the world,
without regarding these as one's own, and for one’s own self.
We should give a serious thought to the fact, that we neither
brought the objects, such as the body etc., with us, when we
Verse 13 -14] SADHAKA -SANJlVANl 499
came, nor can we carry these with us when we go, or change

these of our own accord, nor maintain them. Similarly, the subtle
and the causal bodies, being the evolutes of nature (prakrti), also
undergo modifications and therefore, we have no affinity for
these. Moreover, those objects are not for us, because had they
been for us, or having acquired them, there would have been
no further desire, to acquire anything else. So it is a blunder to
accept these as ours, and for us. They seem to us to be ours,
so that we use them in rendering service to others rather than
to lay a claim on them.
We should have no desire to acquire anything from the
world nor even, to gain any favour from God. We should rather
surrender ourselves to Him. The Lord Himself , has provided all
the necessities of life to us, because He is very gracious and
merciful. He knows our needs more than we know ours as we
are dull-witted while, He is very sharp. So, without desiring
anything, we should use the things that we possess, for the
welfare of others without any selfish motive. By doing so our
affinity for actions and objects etc., is renounced and God, Who
is an embodiment of Bliss is realized.
—
Appendix Though the author of worldly creation, the non-
doership of God remains unaffected, similarly the non-doership
—
of the self also remains unaffected ‘sarirastho’pi kaunteya na
karoti na lipyate’ (Gita 13/31). But being deluded, he thinks
—
that he is the doer ‘aharikaravimudhatma kartahamiti manyate’
(Gita 3/27).
—
‘Karma’, ‘Kriya’ and ‘Lila’ the three may appear to be
the same but really they are totally different. The ‘Kriya’
which is done with the sense of egoism and bears desirable
and undesirable fruit, is called ‘Karma’ (action). The ‘kriya’
(activity) which is done without the sense of doership and which
does not bear fruit, is called ‘kriya’ as breathing, opening and
closing the eyes, movement of the pulse, beating of the heart
etc. The ‘Kriya’ which is free from the sense of doership and
from the desire for fruit, and also divine, and for the welfare
of the world, is called ‘Lila’. Actions done by worldly people
are karma and by liberated people are kriya* and by God
—
they are mere sports or say ‘Lila’ ‘lokavattu fflakaivalyam’
(Brahmasutra 2/1/33) viz., as the world without real existence
appears to be existing, similarly the Lord’s activity such as
the creation of the universe etc., is merely His pastime. It
means that the Lord in spite of being the non-doer seems to
be a doer because of His pastime.
‘Caturvarnyam maya srstam gunakarmavibhagasah’ this
expression proves that according to the Gita a person’s caste
—
is determined by his birth. A person’s caste or Varna (order of
life) is determined by the caste of his parents. The word ‘jati’
is made from the root ‘jam pradurbhave’ which proves that the
caste is determined by birth. By ‘Karma’ there is the word ‘krti’
which is made from the root ‘dukrn karane’. But the caste is
fully preserved by only discharging the duty prescribed for one’s
own caste.
—
Link: Describing the divine character of His actions, in
the preceding verse, and citing examples of ancient seekers of
liberation, in the next verse, the Lord advices Arjuna to perform
his duty disinterestedly.
^ -
cb ct d wiTcj Tjcf; II
evam jnatva krtam karma purvairapi mumuksubhih
kuru karmaiva tasmattvam purvaih purvataram krtam
Having known this, the ancient seekers of salvation also
—
* The Lord has also called it ‘Cesta’ in the Gita SadrSam cestate* (3/33)
performed action (Karma); therefore, do thou also perform action,

as the ancients did, in former times. 15
Comment: —
[The Lord here, concludes the topic of the divine character
of actions, which He began in the ninth verse.]
'Evam jnatva krtam karma purvairapi mumuksubhih’ Aijuna
—
was a seeker of liberation (salvation), but he did not think that
the performance of his duty (of fighting) would lead him to
salvation. So he wanted to renounce the duty, as to him it
was horrible (Gita 3/1). Therefore, Lord Krsna urges Arjuna
to attain salvation, through performing his duty, and cited the
example of ancient seekers of liberation, who attained salvation
by performing their duty.
The Lord, is emphasizing the same fact here, which He
mentioned, in the twentieth verse of the third chapter, by citing
the example of Janaka and others, and, in the first and second
verses of this chapter, by citing examples of Vivasvan, Manu
and Iksvaku etc.
It is mentioned in the scriptures, that when desire for liberation
is aroused in a striver, he should abandon actions, because in that
case, he becomes eligible to attain knowledge (wisdom), rather
than to perform actions.* But here, He urges Aijuna, a seeker
of liberation , to perform his duty in a disinterested manner, and
cites the example of other ancient seekers of liberation.
Karmayoga (Discipline of Action) consists, in remaining
established in Yoga (union with God) while performing duty,
and in performing duty while remaining firm in Yoga. Actions
are performed for the world, while Yoga (union with God) is
for one's own self . Performance of actions and non-performance
of actions, are two states. A Yogi, transcends the two, without
* Actions should be performed so long as a striver does not develop
dispassion or has no reverence to listen to My (God’s) life-history
being attached to either of the two. This Yoga is detachment

incarnate. This is not a state. It is God-realization.
The Lord, in the fourteenth verse, declared, "Actions do not
taint (bind ) Me, since I have no craving for the fruit of actions."
A person, who having known this skill (Karmayoga) performs
actions, by renouncing the desire for fruit, is not bound by actions,
as the Lord declares, "He who is attached to the fruit of action,
is bound " (Gita 5/12). Actions, which a man performs, in order
to gain pleasures or wealth or honour and praise or paradise
etc., bind him (Gita 3/9). But, if he performs actions, for the
well being of others, without any selfish motive, to renounce his
affinity for the world, the actions do not bind him (Gita 4/23).
The reason is, that when actions are performed for others, the
flow is towards the world and thus attachment for them perishes.
No new affinity for them is bom, because there is no desire
for the fruit.
' Kuru karmaiva tasmattvam purvaih purvataram krtam' —
The Lord orders Arjuna to perform actions, for the welfare of
the world, like other seekers of liberation, because he is also a
seeker of liberation.
All the mundane materials, such as, the body, senses, mind
and intellect etc., required for the performance of actions, have
their identity with the world, while they are different from the
self. They have been acquired from the world, so that service
to the world may be rendered, with them. If they are used by
a person in performing actions for himself, he gets attached to
those actions, but if all actions are performed for the welfare of
others, he is not attached to them. As soon as, this attachment
is renounced, he realizes his Yoga i.e., union with God , which
is eternal.
—
Appendix In the thirteenth and fourteenth verses the Lord
declared , “I perform actions such as the creation of the universe
etc., but those actions don’t bind Me because I am free from
Verse 16] SADHAKA-SANjlYANl 503
the sense of doership and the desire of fruit.” Here the Lord
declares that the seekers of salvation have also performed actions
by renouncing the sense of doership and the desire for fruit. The
reason is that actions performed with the sense of doership and
with the desire for fruit alone lead to bondage. Therefore the
Lord asks Arjuna to perform actions in the same way as the
seekers of salvation have performed .
In Jnanayoga first there is renunciation of the sense of
doership and then the desire for fruit automatically disappears.
In Karmayoga first there is renunciation of the desire for fruit
and then the sense of doership easily get extinct.
—
Link: In the preceding verse, the Lord explained that having
known the divine character of actions, the ancient seekers of
liberation performed actions. Now, the Lord in the next verse,
starts the topic of, knowing the truth about action.
fchHeb*lfrl I
kiih karma kimakarmeti kavayo'pyatra mohitah

tatte karma pravaksyami yajjnatva moksyase'subhat
What is action? What is inaction? As to this, even the wise
are confused. Therefore, I will explain to you what action is, by
knowing which, you shall be liberated, from its evil effect (i.e.,)
worldly bondage. 16
Comment: —
—
' Kim karma' Common men believe that activities done with
the body and senses are mere actions, while non-performance of
an act, is inaction. But, the Lord declares that activities performed
with body, speech and mind , are actions (Gita 18/15).
An action, is determined by the motive by which, it is
performed. An action, such as adoration of a goddess, is of the
mode of goodness, but if it is undertaken with the motive of

fulfilling mundane desires, it becomes a mode of passion. If it
is undertaken with the motive of someone's ruin, the same action
is, of the mode of ignorance. In the same way, actions which
are performed without attachment, a sense of mine and desire
for fruits, are classed as inaction, and these do not bind a man,
to the fruit of action. It means, that truth about action cannot be
determined by outward activity only. In this connection, even wise
men, possessing knowledge of the scriptures get confused, i.e.,
they are, at a loss to understand the tmth. An action is classed,
as an action or inaction, or is forbidden, according to the motive
.
with which it is performed Therefore, the Lord declares, that
He will explain to Aijuna, what action is, why and how it binds
a man, and how he can be liberated from it and by knowing
the truth about it.
If a man, has a sense of mine, attachment and desire for
fruits, it means that action is being performed by him i.e., he
is tainted by that action, even though he does not perform an
outward action. On the other hand, if he has neither a sense of
mine, nor attachment nor desire for fruit, it means that actions
are not being performed by him i.e., he is not tainted by such
actions, even though he performs actions. Thus performance or
non-performance of actions is inaction, if he has no attachment ,
while performance or non-performance of actions is classed as
action, if he has any attachment.
— —
' Kimakarmeti' The Lord, divided action into two
groups actions and inaction. Actions, bind a man, while inactions
(which are undertaken for others) liberate him.
In reality, physical abjuring of actions, is not inaction.
The Lord, has declared that the renunciation of actions,
through delusion is stated to be, of the nature of 'ignorance '
(Gita 18/7). The exclusion of action, from fear of physical
suffering, is called 'passionate' (Gita 18/8). In the renunciation
of the nature of 'ignorance' and 'passion', the affinity for actions is

not renounced, though the performance of actions is. Renunciation,
in which attachment and desire for reward, are abandoned, is
regarded as one of 'goodness' (Gita 18/9). In fact, this is called
'inaction', because affinity for actions is renounced in such a
exclusion. Therefore, inaction, consists in the performance of
actions, by remaining untainted by them.
Even the wise are confused, about the truth of what, an
inaction is. The reality about an action or an inaction is, that it
should not bind a man. Aijuna holds that he will attain salvation
if he does not indulge himself in the cruel deed of fighting. So
the Lord declares, that a man does not attain to perfection, by
mere renunciation of action (Gita 3/4) but he can attain it, even
by engaging himself in battle (Gita 2/38).
Thus inaction, consists either in the performance of actions
by remaining untainted or in remaining untainted, while
performing actions.
—
' Kavayo'pyatra mohitah’ How can common men understand
the truth about action and inaction, when even the learned who
are well-versed in the scriptures, are at a loss to grasp this topic?
It means, that only the liberated souls or the Lord knows, the
truth about action and inaction.
—
'Tatte karma pravaksyaml' A man, (the soul) is bound
by actions, so he would also be liberated, by action. The Lord
promises here that, He will declare the reality about actions, so
that they may not lead him to bondage and he may be liberated
from the bondage of the cycle of birth and death.
In fact, it is neither action nor inaction,which binds a man,
but it is the desire, the sense of mine and attachment, which
bind him. If he renounces desire and feelings of possession and
attachment, he is liberated , while performing action, and not by
performing it. One, who understands this fact, knows the reality
about actions.
In the fiftieth verse of the second chapter, the Lord declared,

"Yoga is skill in action." It means that Yoga viz., equanimity
(evenness of mind) is the means to be liberated from the binding
nature of actions. Aijuna could not understand this point; therefore,
the Lord promises to explain this point again.
An Important Fact
'Karmayoga' is not an action. It is selfless service. In it
non-attachment predominates. Service and non-attachment both —
are not actions. Discrimination, plays an important role in both
of these.
As the body, senses, mind and intellect etc., are acquired these
are transitory. They should be used, only in rendering service
to the world, because these have been acquired from the world.
Moreover, these will have to be renounced . But, the Self or God
Who is ours, can never be renounced. Only that which is really
not ours, but we have assumed as ours, is renounced. In fact,
this is not renunciation, it is discrimination.
All materials, (the body, senses, mind and intellect etc.,) are
neither of the self, nor for the self, but are of the world and for
the world. The self ever remains unaffected and uniform, while the
materials are changing. Therefore whatever action is performed,
with these materials is for the good of others, not for the self. In
this there is a vital fact, that no action can be performed, without
materials. Even the greatest writer cannot write, without ink, pen
and paper, which are of the world. Therefore, when a person,
uses the articles of the world for the world , he in fact, does not
render any service to the world, he gives the things of the world
to the world. Thus he merely uses his discrimination. Thus, it is
discrimination which leads to renunciation and service.
Discrimination has been bestowed upon beings from time
immemorial. Had it been the fruit of virtuous action, how could
virtuous actions have been performed , without discrimination? It
Verse 16] -
is discrimination by which one can resolve, to perform virtuous

actions, by renouncing evil actions. As discrimination is self-
evident, so is Karmayoga (Discipline of Action) which involves
no labour. Similarly, in the Discipline of Knowledge, the self
(Which is detached) is self-evident, while in the Discipline of
Devotion, the affinity for God is self-evident.
—
'Yajjnatva mok$yase’subhat' The self, is good and virtuous,
while the ever-changing world, is bad or evil. The self, in spite of
being an eternal fragment of God, and developing a disinclination
for God, has got entangled in the perishable world. The Lord
declares, that He will describe reality about action , by knowing,
which he ( Aijuna) will be liberated from its evil effect i.e., worldly
bondage of the cycle of birth and death.
[The topic of knowledge of action, which begins in this verse,
will be concluded in the thirty-second verse with the declaration,
"Thus knowing, thou shalt be liberated " .]
A Vital Fact
In the term, ’Karmayoga ' Karma (actions) are performed for
the world, while Yoga (union with God), is for the self. Action
—
and non-action these are the two states of action, which involve
egoism. So long as, a man has egoistic notions he has, affinity
for the world; and so long as he has affinity for the world, he
continues to have egoistic notions. But 'Yoga' transcends the two
states. In order to realize that Yoga it is essential to be free
from egoism. The method of being free from egoism, is
performance or non-performance of actions, by being equanimous
and remaining equanimous during performance or non-
performance, of actions. It means, that he should have equanimity
(evenness of mind) during the performance and non-performance
of actions ( Gita 2/48) , i.e., he should remain untainted.
Those, who believe that a man is inclined towards the world
by performance of actions, and is inclined towards God through
non-performance of actions, and having a disinclination for the

world, meditate on God and experience a trance, also perform
actions. The feeling, that God (perfection) will be attained through
meditation and trance, is also a subtle form of action, because
one expects God-realization through performance of actions, in
the form of meditation and trance, while God is beyond action,
as well as inaction.
The Lord declares, that He will explain the reality about
action by which one will attain God, immediately. God pervades
everywhere, all the time, through things, persons, bodies, senses,
minds, intellects and life-breaths etc., equally. He remains united
with us, when we perform actions and when we do not perform
actions. But, we are unable to realize Him, because of our affinity
for actions and objects, bom of nature (prakrti).
A man has an egoistic notion, equally during the performance
of actions, as well as during the non-performance of actions, but his
egoism merges in the world, when he instead of performing actions
for himself, performs these, for the welfare of the world.
—
Link: In the next verse Lord Krsna inspires Arjuna to know
the reality of action and inaction.
Gtlc&OM ^ fetched|:|
4ui 2J on 4 MJHI 4ufi TTfcT II V9 II
3
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^ ;
karmano hyapi boddhavyam boddhavyam ca vikarmanah

akarmanasca boddhavyam gahana karmano gatih
The reality about actions must be known, as well about forbidden
actions, even so the reality about inaction, must be understood; for
.
mysterious, is the nature of action 17
Comment: — —
'Karmano hyapi boddhavyam’ He, who remains untainted
while performing actions, knows the truth about actions, described
in the eighteenth verse, by the expression, "He who sees inaction

in action."
Actions can be divided, into three groups, according to the
motive by which these are performed (i.e.,) action, inaction and
forbidden action. An activity undertaken, according to spiritual
injunctions with a desire for fruit, is called, action. Action
which is performed, being free from the desire for fruit, sense
of mine and attachment , for the welfare of others, is classed,
as inaction. Even prescribed action, performed with the motive
of doing evil to others, or giving pain to them, is classed as,
forbidden action.
—
'Akarmanasca boddhavyam' He, who performs actions, while
remaining untainted, knows the reality about inaction, described
in the eighteenth verse, by the expression 'action in inaction.'
—
'Boddhavyam ca vikarmanah' When a man has desire, actions
are performed. But when desire is enhanced , then forbidden
actions (sinful) are done.
The Lord , in the thirty-eighth verse of second chapter,
declared , "Treating alike, pleasure and pain, gain and loss,
victory and defeat, get ready for battle, the horrible deed involving
violence; thus thou shalt not incur sin." It means, that if actions
are performed with equanimity, the seemingly forbidden actions
are also transformed, into inaction.
Forbidden actions, are called ' Vikarma'. Desire is the cause
of forbidden actions (Gita 3/36-37).* Therefore, in order to give
up forbidden actions, one should renounce desire. The essence of
'Vikarma' (sin), is desire and to know the essence of 'Vikarma',
is to abandon all forbidden actions physically and so leave no
trace of desire which is the cause of 'Vikarma'.
* In the sixteenth chapter where the demoniac nature has been described
there from the eighth verse to the twenty-third verse the term 'Kama' (desire)
has been used nine times. It shows that desire is the cause of demoniac nature
(forbidden actions).
—
'Gahana karmano gatih' It is difficult to understand , which
actions bind a man and which liberate him. Even learned men,
knowing the scriptures cannot decide, ' What is action ?' ' What
is inaction ?' and 'What is forbidden action ?' Aijuna also, finds
himself in a dilemma and so he thinks, that the performance of
his duty of fighting is a cruel deed. Therefore, the Lord states,
that mysterious is the nature of action.
—
Question: In this verse, the Lord declares, that truth about
forbidden actions must be known, while He does not make mention
of the forbidden actions, in the topic from the nineteenth verse
to the twenty-third verse. Why?
—
Answer: In the topic (from the nineteenth verse to the twenty-
third verse), the Lord, has prominently mentioned inaction in
action so that till actions may turn to inaction i.e., actions may
not lead to bondage. A desire is the root of every action. As
the desire intensifies, it results in forbidden actions. Therefore it
is said that Vikarma is quite near to karma. Therefore, the Lord
has referred to forbidden actions, as wretched, so that men may
renounce these, as well as the desire which is their main root.
First, desire leads a man to action, and then its enhancement,
leads one to perform forbidden actions. But, when desire is
renounced, all actions turn to, inaction. The significance of
the topic, discussed in these verses, is to know the essence of
inaction and what leads to annihilation of desires. When desire
is renounced forbidden actions are not performed. So the Lord,
does not consider it necessary to include 'Vikarma', in the topic,
from the nineteenth to the twenty-third verses. Secondly, the Lord
does not want to dwell upon forbidden actions in detail, because
these must be renounced as they lead to sins and hells. But, in
—
this topic there is an emphasis on, the renunciation of desire in
4/19 by the expression 'devoid of desires and thoughts of the
world’, in 4/20 by, the expression 'having abandoned attachment
to the fruit of action’, in 4/21 by the expression 'having no desire’,
in 4/22 by 'even-minded in success and failure', and in 4/23 by

'One who is devoid of attachment and works for sacrifice.’
Thus, the Lord has said, that truth about forbidden actions
must be known, so that a man, having known it, may renounce
desire, which is the root of forbidden actions.
—
Appendix It is very difficult to gaze what fruit an action bears
at present and in future for others. While performing an action a
man thinks that it is of benefit to him but actually it causes harm
to him. He may work for profit but it may end in loss. He acts
for pleasure whereas his act results in pain. The reason is that due
to the sense of doership and the desire for fruit (attachment to
pleasure), man cannot determine the true nature of actions.
—
Link: In the next verse, the Lord eulogizes a person who
knows the truth, about actions.
cfc 4 u <4 cb4 Wf ST: I

"
karmanyakarma yah pasyedakarmani ca karma yah

sa buddhimanmanusyesu sa yuktah krtsnakarmakrt
He, who sees inaction in action and action in inaction, is wise
among men, he is a Yogi and performs all his duties. 18
Comment: — —
' Karmanyakarma yah pasyet' 'Seeing inaction in action'
means, to remain untainted during performance or non-performance
of actions. It means also that performance or non-performance
of actions, is not for the self. When a man thinks that he is the
doer and so he should reap the fruit of action, he is bound by
such actions. As actions are perishable, so is their fruit. The self,
is eternal and has no affinity for the changing actions, and their
fruits. Yet, It is bound, because of the desire, for fruit. Therefore,
the Lord in the fourteenth verse declared , "Actions don’t bind
Me, because I have no desire, for the fruit of actions." It is the

desire for fruit, which binds one. The Lord declares, "He who
is attached to the fruit of action, is bound" (Gita 5/12).
If a striver, has no desire for fruit, new attachment does not
arise; and old attachment perishes, when actions are performed
for the welfare of others. Thus, he becomes, totally dispassionate.
This dispassionate nature, turns all actions into inaction.
A man, has to take birth either to be free of obligations or
receive these from others, for 411 previous births. This exchange
has been going on for several births. He cannot get rid of the
cycle of birth and death, so long as, he does not repay his debt.
The way to close his account is, that he should pay to others
what he owes to them and should not expect them to repay to
him, their debts. Thus, the account will be closed and, he will
be liberated, from the cycle of birth and death (Gita 4/23).
If a person does nothing for himself , and has no desire,
he gets detached from all actions and objects etc., because all
objects and materials etc., such as the body, senses, mind, intellect
and life-breaths are of the world , not one's own as these have
been acquired from the world, so that service may be rendered
to the world with these. Therefore, when a striver performs all
actions (service, adoration, chant, meditation entrances also) for
the welfare of the world, the flow of action is towards the world
and the striver, remains detached and untainted. This is 'seeing
inaction in action.'
So long as, a striver has affinity for the body and the world,
the performance or non-performance of actions, will be included
in action . So, a KarmayogI should remain untainted (detached),
while he performs actions, as also while he does not. When a
man performs actions, without having any desire for fruit, profit,
honour, praise and pleasure, here or hereafter, it means, that
he is detached (untainted) during the performance of actions.
Similarly, when he does not perform any action, he should not
desire, in the least, to gain honour, praise, pleasures and bodily

rest etc., by non-perfofmance of actions.
\
He, who abandons action, because it is painful or out of fear
from physical suffering or practises relinquishment of passion,
(Rajasa Tyaga)while he who renounces his obligatory duty
out of delusion, indolence and heedlessness, practises Tamasa
Tyaga. Both kinds of relinquishment, must be totally abandoned.
Similarly, if a man does not perform action, so that he may
enjoy the state of meditation or trance or liberation, he does
not get detached from nature (prakrti). When he renounces his
full affinity for nature, he remains untainted while performing
actions or not performing these.
—
'Akarmani ca karma yah' 'Seeing action in inaction' means,
performing action or not performing it, by being detached (untainted).
Worldly people want to gain, something or the other,
through performance and non-performance of actions, while a
Karmayogfs only aim through the two, is the welfare of the
world, by remaining detached. The Lord declares, "For him there
is no interest, in what is done or what is not done" (Gita 3/18).
If he has any self-interest, he is not a KarmayogI, but is rather
a doer of actions.
So long as, a striver assume his affinity for nature, he
holds that he progresses in the mundane sphere through the
performance of actions, while in the spiritual sphere, through
their non-performance. But, in fact, it is not so. As walking and
eating etc., are actions of the physical body, so are reflection
and meditation, the actions of the subtle body and trance, the
action, of the causal body. Therefore, he who performs his duty
(action) for the welfare of the world, by remaining detached
(untainted), sees inaction in action. The same, has been pointed
out, in the forty-eighth verse of the second chapter, by the
Lord, when He declares, "Perform action, being steadfast in
Yoga (equanimity)."
514 SRIMADBHAGAVADGiTA [Chapter 4
Activity or non-activity with some motive in the world,

are both actions. To remain quite detached , while doing actions
or refraining from them throughout, and being detached , while
—
there is performance or non-performance of actions, this total
detachment under all circumstances, is called 'Yoga', and is
'Karmayoga.'
A striver should remain equanimous, during the performance
or non-performance of actions, called Karmayoga.
—
Question: Why has the Lord mentioned 'inaction in action'
and action in inaction', while in both cases, inaction or detachment,
'
is the predominating factor?
—
Answer: When a man sees inaction in action, there remains
the dominance of detachment. But, when he sees action in inaction,
there is predominance of performance or non-performance of
action. It means, that detachment has its affinity for the self ,
while performance or non-performance of actions, has its affinity
for the world , including the body. Therefore , detachment is one's
own duty, while performance or non-performance of action, is
the duty of another. In order to differentiate the two, the Lord has
mentioned 'seeing inaction in action' and 'action in inaction’.
In the Discipline of Action, there is performance or non-
performance of action, for the welfare of the world without
attachment, because, while performing actions, one should remain
detached and while remaining detached, one should perform
—
actions these two aspects are the principles of the Gita.
—
'Pravrtti' (activity) and ' Nivrtti' (non-activity) both are in
domain of nature. Nature is ever-changing and So is performance
or non-performance of actions, while the Self Which is the
illuminator and base of the two, ever remains uniform without
undergoing any modification. In order to explain this fact, the
Lord has declared, that he who sees inaction in action, and action
in inaction both is wise. It means, that a striver while remaining
established in the self , should perform actions for the welfare of
Verse 18] SADHAKA-SANJlVANL 515
the world viz., as a sacrifice (Yajna).

—
'Sa buddhimanmanusyesu’ The striver, who sees inaction in
action and action in inaction i.e., remains detached (untainted),
and knows the truth about action. Unless he is detached i.e.,
regards objects and actions as his, and for him , it means that
he has not known the reality about actions.
In order to, know the truth about God , a striver has to
identify the self with Him, while in order to know the reality
about the world, he has to separate the self from the world
(actions and objects), for he (the self ) has identity with God ,
while he is different from the world. All actions, are transitory
while the self is eternal.
As a common man cannot remain unsoiled, in a coal cellar,
only a wise man could do so, similarly, only a wise man can
remain detached from actions, while performing these. Therefore,
here as well as in the tenth verse of the eighteenth chapter, the
Lord calls such a man wise among men. He wants to say that
for such a wise man, nothing further remains to be known .
—
'Sa yuktah’ A KarmayogI, remains equanimous in success
and failure, because he totally renounces the desire, for the fruit
of actions. Here the term ' Yoga', stands for equanimity. One is
a Yogi, because he remains established, in equanimity.
Every being has a natural union with God, but he forgets it,
because he assumes his affinity for the world. When he performs
actions for the welfare of the world, by renouncing desire for
fruit, a sense of possession and attachment, his assumed affinity
for the world is renounced and he realizes his union with God ,
which is natural and eternal. For such a Yog! nothing remains
to be attained, for he has achieved Divinity.
—
'Krtsnakarmakrt ' So long as, a man has to attain something
or the other, he has to perform actions viz., his attachment for
- actions, does not wither.
Perishable actions bear perishable fruits. So long as, one
has desire for the perishable, he will have to undertake actions.

But, on having renounced all affinity for the perishable, he
attains to the Imperishable Lord and nothing further remains
to be done. Then, a Karmayogi has nothing to do, with the
performance or non-performance of actions, i.e., he becomes a
performer of all actions.
When nothing remains to be done, to be known and to
be attained by such a Karmayogi, he is liberated from the
evil, bondage of the wheel of birth and death in the world
( Gita 4/16, 32).
— —
Appendix There are two spheres one of action and the other
of inaction. Out of these two, inaction is the essence. Therefore
he who sees inaction in action viz., while performing an action
remains untainted and he who sees action in inaction viz., while
remaining untainted performs action, for him nothing remains to
be done, to be known and to be gained. As at the beginning of
an action ‘Ganesajl’ is worshipped but during the performance
of the action ‘Ganesajl’ is not worshipped all the time. But it
is not the case here of remaining untainted in actions at the
beginning only. Therefore the Lord has mentioned inaction in
action and action in inaction. It means that one should never
be tainted (desire for fruit and the sense of doership) viz., he
should ever remain untainted.
In the eighth verse of the third chapter the Lord declares
—
that the performance of an action is superior to inaction ‘karma
jyayo hyakarmanah’ while here He declares that it is better to
see inaction (non-doership) than the performance of action; and
for the person who is thus untainted , nothing remains to be done,
to be known and to be gained. It proves that a man should be
free from the desire for fruit and from the sense of doership
because these two severally bind a man.
—
Link: Now, the Lord in the next two verses, describes the
enlightened soul ( sage ) who sees inaction in action and action

in inaction, i.e., who knows the truth about action.
W TnTRT^rT:
^rcRT^^^f^cTT:: III
'
MiRi^ '' 6< cbHFui

^yasya sarve
cJSIT
samarambhah kamasankalpavarjitah
^ ^ II
jnanagnidagdhakarmanam tarnahull panditam budhah
He, all whose undertakings are free from Sankalpa and desire
and whose actions are burnt up in the fire of wisdom, him the
.
seers, call wise (Pandita) 19
Comment: —
—
'Yasya sarve samarambhah kamasankalpavarjitah' Thinking
of sense-objects and remembering these time and again, and
thinking that some of these are good, useful and pleasurable, is a
mental resolve (Sankalpa) and 'Vikalpa (uncertainty) is antithesis
of Sankalpa, "these are not good and are injurious." This type
of thinking, the Vikalpa-intellect is the abiding place of positive
and negative projections. When negative projections, give way
to positive ones, at that time a desire to obtain those objects
arises. This is known as "Kama . In an accomplished Karmayogi,
1
projection and desire, both are absent e.g., there remains neither
'Sankalpa, which is the origin of desire nor desire which is its
product. Therefore, all actions of a ’Karmayogi’ are free from
resolve and desire.
’Sankalpa' and desire, are the two seeds of action. If they are
no longer there, action becomes inaction , that is to say, actions
lose their binding potentiality. In a liberated soul, these two
are absent, so actions performed by that are not binding. Even
though, he does everything , in order to maintain social order and
protect the chain of social obligations, yet he is quite untainted
with his actions, whatsoever.
The Lord, has prescribed on occasions the renunciation
of desires (6/4), of mental projections (2/55), and of both
these (6/24-25). Therefore, wherever in Gita renunciation of

'Sahkalpa' is prescribed , it must always be together with desire
as well. In a nutshell, a striver should give up projections and
desires both.
There are four states of a motor car.
1. When a motor car stands still, in the garage, its engine
does not function and the wheels don't move forward.
2. The engine starts functioning, but the wheels do not,
move forward (it's all loss and no gain ).
3. The engine functions and the wheels move and cover
some distance.
4. On a downward slope, the engine is stopped, while the
wheels move and cover a distance (it's all gain and no cost).
Similarly, a man may have four states
1. Neither desire, nor action.
—
2. Desire but no action (it's all loss and no gain).
3. Desire as well as action.
4. Action, but no desire (it's all gain and no cost).
The best state of a motor car is the fourth one, when the car
runs, but no petrol is consumed. Similar, is the case with man.
The best state is when he performs action, without having any
desire. Even the wise, call such a man a sage.
—
'Samarambhah' Here, this term stands for, the undertaking
of KarmayogI, which are free from attachment and aversion.
a
It does not stand for the word 'arambha' (undertaking), used in
the twelfth verse of the fourteenth chapter, because there 'pravrtti'
—
(activity) and 'arambha' two terms have been used. There, the
term 'pravrtti' stands for the performance of duty, while the term
'arambha', stands for the undertaking of actions for pleasures
and prosperity. A sage or an enlightened soul, performs action
scrupulously according to the ordinance of the scriptures, for
the welfare of all beings.
The terms 'sarve', expresses the meaning, that all his
undertakings are free from the thought of the world and desire.
From morning till night, whatever he does, for the maintenance of
his body, such as washing, eating, walking etc., and for spiritual
upliftment, such as chant, adoration, reflection, meditation and
trance, is free, from the thought of the world and desire.
—
'Jnanagnidagdhakarmanam' Wisdom, consists in knowing
the truth that actions have their affinity for the body and the
world, not for the self, because, actions have a beginning and
an end, while the self remains stable. All actions, are burnt in
the fire of this wisdom i.e., actions cannot bear fruit in the form
of bondage (Gita 4/16,32).
In fact, the body and actions, have their identity with the
world, while the self is different from these. But, by an error,
he (the self ) assumes his affinity for these. Great souls have no
affinity for their so-called, bodies. As actions are performed by
the entire world , so are actions performed by their so-called ,
bodies. Thus, when they are detached from actions, not only
their present actions, but also the stock of past actions are burnt ,
in the fire of wisdom. As far as, their fate (prarabdha karma) is
concerned, it creates favourable and unfavourable circumstances,
but being detached from the fruit of actions they neither feel
happy nor sad. The 'prarabdha karmas', get effaced by creating
transitory circumstances.
—
'Tamahuh panditam budhah ' It is easy to know the reality
about an ascetic, who having renounced actions externally
ever remains absorbed in the adoration of God , but it is very
difficult to know the truth about a man living a householder's life
who performs his duty scrupulously without being attached to
actions, in the least. The sages also declare , "Those who have
renounced the world , enlighten others, and everyone knows them.
But a householder saint, is rarely known."
As a lotus leaf in spite of being bom in water and living
constantly in touch with it, is not tainted by water, so does a
Karmayogi, in spite of being bom in a life-of-action (human life)
and in spite of living, in this world of actions, while performing

actions, does not get attached to these.* Detachment from actions,
is not an easy task. Therefore, the Lord, in the eighteenth verse,
has called him wise among men, while here He declares, that
the wise call him a sage. It means, that such a KarmayogI, is
the wisest among the wise.
ch 4u <4 fc!UcjTi) c> rM feJWTd IT: II Ro || '
tyaktva karmaphalasangam nityatrpto nirasrayah

karmanyabhipravrtto' pi naiva kincitkaroti sah
One having abandoned attachment to actions and their fruit,
ever content, without any kind of dependence, he does nothing
even though fully engaged in action 20 .
Comment: —
—
'Tyaktva karmaphalasangam' If a man thinks, that he is the
doer while performing action, regards the body and the senses
etc., as his, considers the action as his and for him and expects
its fruit, then, he becomes the cause of fruit of action. But an
enlightened soul, totally renounces his affinity for the mundane
materials and so he is not, in the least, attached to materials for
action, to action and to the fruits of action. Thus, he does not
become the cause of the fruit of action.
As, an army fighting under the guidance of a king, with
material supplied by him gains victory over an enemy, but the
credit for the victory goes to the king; similarly, a soul attached
to the body, senses, mind and intellect etc., is held responsible,
for the fruit of actions performed by these.
* Even Renunciation of actions of a deluded person is conducive to

action while even performance of actions of a wise man leads to actionlessness
(Astavakra Gita 18/61).
A great soul, having not the least attachment for actions, and
material for actions, is not attached to the fruit of actions.
In fact, the self has no attachment for actions and their
fruits, because It is sentient, imperishable and unaltered , while
actions and their fruits are insentient, perishable and undergo
modifications. But when It assumes Its affinity, by an error, for
them , it is bound. If It renounces this assumed affinity, It will
realize its detachmemt from actions, and their fruits.
—
'Nirasryah' Even, a king or an emperor, has to depend on
circumstances, time, objects and persons etc. But an enlightened
soul, does not depend on these, because having realized the self
or God , he remains satisfied in the self, whether he acquires
anything or not.
'Nityatrptah'—The soul, being a fragment of God is real, and
the real never ceases to be (Gita 2/16), but when it assumes its
affinity for the unreal, it feels a deficiency. In order to compensate
for the shortage, it has a desire for worldly objects. It is satisfied
by acquiring the objects but that satisfaction is temporary as
the objects are perishable. How could the unreal, satisfy the
real? Therefore, so long as, the soul assumes Its affinity for the
perishable actions and objects, and depends on these, It does not
realize, the satisfaction automatic, which is eternal. The same
eternal satisfaction has been referred in the seventeenth verse of
the third chapter, by the expression 'atmatrptah' (satisfied with
the self ).
—
'Karmanyabhipravrtto'pi naiva kincitkaroti sah' The term,
'abhipravrttah' means, that all actions are scrupulously performed
by emancipated soul, because he is not at all attached to actions
and their fruits. All his actions, are performed for the welfare
of the world.
He who is attached to the fruit of action, cannot perform
actions, scrupulously, because a lot of his energy is wasted, by
thinking of the fruit.
The term 'api' (even or though) means, that such an enlightened

soul does not perform an action at all, though he is fully engaged,
in action. It is because of his detachment, that all his actions
change into inaction.
When he does nothing, how could he be bound by the
fruit of actions? Therefore, the Lord, in the twelfth verse of the
eighteenth chapter, declares that a KarmayogI, who has renounced
the fruit of action, does not reap the fruit of action i.e., becomes
free from the bondage of action.
-
Prakrti (nature) is ever active. Therefore, so long as, a man
has affinity for the modes of nature (actions and objects), he gets
attached to them, even without performing action. If he has no
affinity (attachment) for the modes of nature, he does nothing,
even though, he is ever-engaged in action, as all his actions are
performed, for the welfare of the world.
—
Appendix So long as a man has the sense of doership,
during the performance of action or non-performance of action,
he remains a doer. But when the sense of doership is wiped
out, he does nothing at all or his action or inaction never comes
under the category of action at all.
Link :— Having described the detachment of an enlightened

soul , in the nineteenth and the twentieth verses, now the Lord,
in the twenty - first verse, describes the detachment of a striver
who does not perform duties enjoined by the scriptures, while,
in the twenty- second verse, He describes the detachment of a
striver, who performs his duties.
nirasiryatacittatma tyaktasarvaparigrahah
sariram kevalam karma kurvannapnoti kilbisam
Verse 21] SADHAKA -SANJIVAN! 523
Having no desires, with his mind and body fully subdued,

giving up all attachments and possessions, even though performing
action necessary for the maintenance of the body, a KarmayogI,
.
incurs no sin 21
Comment: — —
'Yatacittatma' A man, cannot keep his body, senses, mind and
the self, under control, because of hope or desire. When he has
no hope or desire, his body, senses and mind etc., automatically
remain under his control, and then no futile action is performed
by him.
—
’Tyaktasarvaparigrahah' If a KarmayogI is a recluse, he
renounces all worldly possessions. But, if he is a householder,
he does not accumulate any worldly object, to derive pleasure
out of it. He, by regarding it as the world's, uses it in rendering
service to the world. It is inevitable for every striver not to
hanker after, mundane pleasure.
[This is the only verse in the whole of Gita, where there
is description of renunciation, of all worldly possessions. In the
tenth verse of the sixth chapter, there is an explanation of the
renunciation of possessions, for a Yogi who practises meditation,
while in the fifty- third verse of the eighteenth chapter, there is an
account of the renunciation of possession, for a Yogi, who has
attained the supreme state of knowledge. But here, in this verse,
renunciation is superior to those renouncements, because only
here, the adjective 'sarva' (all) has been used with 'parigrahah '
(possessions). The term, 'aniketah ' ( homeless or having no fixed
abode) has been used, for freedom from attachment to the abode,
in the nineteenth verse of the twelfth chapter, for a Bhaktiyogl.]
—
' Niraslh' A KarmayogI, has no hope, no desire and no lust.
He does not hanker after worldly pleasure and prosperity. Even
if, he is not able to renounce his hope or desire totally, he aims
at their renunciation.
—
'Sarlram kevalam karma kurvan ' The actions expressed in
—
this term may be of two kinds (i) actions which are undertaken
by the body and , (ii) actions which are performed , for the
maintenance of the body. The former, have been described, in
the eleventh verse of the fifth chapter, when the Lord declares,
"Men of action having abandoned attachment, perform actions
only with the body, mind, intellect or even with the senses, for the
purification of the self." But, this verse is pertaining to detachment
of the striver, who does not even perform duties, enjoined by
the scriptures. Therefore, here it is used in the latter sense i.e.,
actions ( as eating, drinking, bathing, washing etc.,) which are
necessary, for the bare maintenance of the body, are performed,
by a man of action, who has abandoned attachment.
or non
—
'Napnoti kilbisam ' He, who is attached to the performance
-performance of action, in the least, incurs sin i.e., follows
the cycle of birth and death. But, the man of action, being
free from hope or desire, is not attached to the performance or
non-performance of action, so he incurs no sin , all his actions
change into inactions.
Such a KarmayogI ( man of action), does not indulge in
indolence and heedlessness. These two are, also enjoyments.
Lying idly in a lonely place is an enjoyment and indulgence in
useless and forbidden actions, is also an enjoyment. Through
such indulgences, a man enjoys himself. Thus he incurs sins.
But a KarmayogI, who is given to performing some action, does
not indulge in indolence and heedlessness. His mind, senses and
body, are under his control. Moreover, he is free from hope, desire
and a sense of possession etc. So, forbidden actions cannot be
performed by him, and thus he incurs no sin. Had he indulged
in indolence and heedlessness in the least , it could not be said
of him, that he incurs no sin.
Now a doubt arises, why it has been said that he incurs no
sin when forbidden actions cannot be performed by him. The
,
clarification is, that all undertakings are enveloped by defects
(sins). The Lord declares, " All undertakings are clouded by defects,
as fire by smoke" (Gita 18/48). The root of sins, is desire or a
sense of mine or attachment. A KarmayogI (man of action), is
free from desire, sense of 'mine' and attachment, or he has such
an aim, so he has nothing to do, with the performance or non-
performance of action. Therefore, he does not incur incidental
sin, during the performance of his duty, nor does he incur sin,
by the renunciation of his duty, enjoined by the scriptures.
A second doubt may arise here, that the Lord has directed
even a wise man (who has attained perfection), to perform action
for the welfare of the world (3/25-26). The Lord has also declared,
"There is nothing in the three worlds, that should be done by
Me, nor is there anything unattained, that should be attained,
—
yet I engage Myself in action" (Gita 3/22 24). Therefore, will
a KarmayogI, who does not engage himself in action for the
welfare of the world, not incur sin ? The clarification is, that he
will incur no sin, because he is free from desire, attachment etc.,
and a sense of mine. Though the Lord and wise men (enlightened
souls), are totally free from desire and attachment etc., yet out
of compassion (grace), they perform actions for the welfare of
the world, even when it is not obligatory for them (Gita 3/18).
Such ascetic-Karmayogls, as described in the verse, are also
ideal for ascetic strivers of Karmayoga and are automatically, a
source of inspiration for strivers and common folk.
The third doubt that arises, is that the Lord, in the thirteenth
verse of the third chapter declared, "Those wicked people who
prepare food for their own sake, verily eat sin ", while here, He
declares that he who performs action for the mere maintenance
of body incurs no sin. Thus there seems to be a contradiction.
The clarification is, that so long as there is desire for pleasure
as well as attachment to actions, and materials, he incurs sins,
whether he performs actions or does not perform these, but when
he becomes free from desire and attachment, he incurs no sin.
—
Question: Can this verse not be included in the verses
pertaining to the Discipline of Knowledge, as these reflect the

marks of a man of knowledge?
—
Answer: The first point is, that here the context is of
Karmayoga. Secondly, a JnanI (liberated soul), holds that he
does nothing at all (Gita 5/8) i.e., he sees inaction in action.
So it cannot be said about him, that he incurs no sin while
performing action, because he does not think he is a doer or he
performs any action at all.
Though in the striver, who follows the path of action,
discrimination is not clearly revealed, yet he has a determinate
intellect, about three facts, that nothing is his, nothing is required
for him, and nothing is to be done for him. Having resolved this,
he remains detached , from actions in spite of performing these.
Generally, people believe that a KarmayogI leads the life of
a householder, while a Jnanayogl follows the renounced order.
But, in fact it is not so. A Jnanayogl ( man of knowledge) is he,
who can discriminate between self and body, whether he leads
the life of a householder or of a renounced order. But, he who
cannot discriminate self from the body, despite a determinate
intellect about above-mentioned three facts, is only a KarmayogI,
whether he is a householder or is of a renounced order.
Wf : II
^
yadrcchalabhasantusto dvandvatlto
^ II
vimatsarah
samah siddhavasiddhau ca krtvapi na nibadhyate
Content with what comes to him without desire for fruit, free
from antithetic influence and envy, even-minded in success and
failure, even though performing action, he (KarmayogI) is not
bound by these. 22
Comment:
— —
' Yadrcchalabhasantustah ' A KarmayogI, performs action
scrupulously without expecting any fruit. As he has no desire

for fruit of action, he remains even-minded in success and failure,
profit and loss, honour and dishonour and praise and blame etc.
He remains equanimous, in all favourable and unfavourable
circumstances, without feeling happy or sad. He has knowledge
of profit and loss, and accordingly , he makes wise efforts also.
But, in effect he feels neither happy nor sad. Even if evenness
of mind is lost, a striver, should not lose heart, because the
disturbance of mind is short-lived and disappears quickly.
The term 'labha' denotes, profit as well as loss, agreeable
as well as disagreeable, whatsoever is obtained .
—
'Vimatsarah ' A KarmayogI, identifies himself with all
beings. He realizes his self as the self, in all beings (Gita 5/7).
So he is not at all envious of any being. A KarmayogI, is very
cautious lest he should be envious of any being, because all
his actions are performed for the welfare of the world. If he is
envious of anyone in the least, his undertakings cannot be for
the welfare of the world.
Envy is a subtle evil. Even neighbouring businessmen, friends
and members of a family , are seen getting envious of each other,
because of each other's good fortune. Where, there are antagonistic
feelings, this evil is found in abundance. Therefore, a striver,
should be on his guard against this evil.
—
'Dvandvatitah ' A KarmayogI, transcends the pairs of
opposites, such as profit and loss, honour and dishonour, praise
and blame, pleasure and pain, and desirable and undesirable
circumstances. So, he has a balanced state of mind , free from
attachment and aversion etc.
Similarly , there can be the influence of the opposites in
beliefs, one may believe in the Lord, Who is endowed with
form and attributes, while the other may believe in the Lord
Who is formless and without attribute; one may believe in the
dualistic principle, while the other in the non-dualistic principle.
Whether mind is absorbed in God or not, whether seclusion is

procured or not, whether peace is attained or not, and, whether
success is achieved or not, a striver, is free from all such pairs
of opposites, like a balance which remains steady, when there
is equal weight on either side. A KarmayogI, free from the
pairs of opposites, is easily released from the bondage of the
world (Gita 5/3).
—
'Samah siddhavasiddhau ca' He remains even-minded in
accomplishment or non-accomplishment of the work and for
getting or not getting its fruit in success and failure, pleasure
and pain, without having attachment or aversion for them. The
same evenness of mind by the expression has been pointed out
here as well as in the forty-eighth verse of the second chapter.
When a striver realizes, the three facts, that nothing is his,
nor is for him and nothing is to be done for him, he attains a
state of total evenness of mind.
—
' Krtvapi na nibadhyate ' When a KarmayogI is not bound,
even while acting, there is no question of his being bound without
acting. He remains free, from attachment in these two states.
As a KarmayogI who performs action merely for the
maintenance of the body, is not bound , so is a KarmayogI, who
performs actions, sanctioned by the scriptures, not bound.
In fact, it is neither performance nor non-performance of
actions, which binds a man but it is attachment to these which
binds him. Similarly, it is detachment, which liberates him from
bondage. A KarmayogI, like an actor, plays his part according
to his caste and order of life and being detached from them.
He is not at all attached to the changing nature (Prakrti), he
remains established in the eternal self .Therefore, he automatically
remains even-minded , and thus is not bound , by actions even
while performing these.
If a serious thought is given, it becomes clear, that equanimity
is natural. Everyone, knows that he remains the same in both
favourable and the unfavourable circumstances. It means, that

circumstances change, but he (the self ) remains the same. However
we commit an error, that we keep an eye on circumstances, but we
do not watch the Self. Consequently, we feel happy or sad.
—
Link: The Lord , in the first half of the ninth verse of the
third chapter, by a negative inference, declared, "The mankind
is bound by actions other than those performed for the sake of
sacrifice." He describes the same fact, by a positive inference,
in the next verse.
HHii || ||
gatasangasya muktasya jnanavasthitacetasah

yajnayacaratah karma samagram pravillyate
All actions of a man, who is devoid of attachment, who is
liberated , whose mind is established in knowledge of the self, who
works for the sake of sacrifice (yajna) are destroyed. 23
Comment: —
[This verse, is an important one about the Discipline of
Action, because only here, it is mentioned that all actions of
a KarmayogT, are destroyed. Similarly, the thirty-sixth verse of
the fourth chapter, is an important verse on the Discipline of
Knowledge, while the sixty-sixth verse of the eighteenth chapter
is an important verse, on the Discipline of Devotion.]
—
’Gatasangasya * Attachment, to actions, objects, incidents,
circumstances and persons, leads to bondage i.e., the cause of
birth of the soul in good and evil bodies (Gita 13/21). When
a man performs actions for the welfare of the world, without
any selfish motive, he becomes free from attachment, for
actions and objects.
In fact, a man (the self ) is inherently detached,
(Brhadaranyaka 4/3/15). But in spite of being detached, he gets

attached to the body, senses, mind, intellect!, objects, circumstances,
and men etc., by regarding these as his own, and is thus bound
by desire for pleasure. So long as, he wants to satiate his desire,
his attachment is enhanced. In fact, whatever is to happen, will
happen and whatever is not to happen will not happen, whether
one desires it or not. Therefore, he who has any desire, gets
entangled in vain, and has to suffer pain.
A Karmayogi, considering the acquired things of the world,
neither of his own nor for himself, utilizes these, in rendering
service to the world. Thus the flow of things and actions, is
towards the world and the self remains the same, as it is,
non-attached.
He has no egoistic notion of rendering service to others
because he thinks that he has discharged his debt by returning
thing to the one to whom it belonged. If egoistic notion subsists,
it binds a Karmayogi. It subsists only when he considers, the
materials for service, as his own. When the subtle egoistic notion,
is rooted , then only pure service remains. Moreover, he does not
expect any reward, in the form of money, honour, praise, position
and authority etc., because he does not lay claim to these. He
wants, neither to be called a generous man, nor gets pleased if
praised by calling him, generous, or derives pleasure out of his
act of service. By doing selfless service, he gets placidity of
mind. If that placidity is not enjoyed, he automatically realizes,
axiomatic detachment.
—
'Muktasya * A man (the soul), in spite of being different,
from actions and objects, such as the body etc., assumes these as
his own, because of desire, attachment and a sense of mine, and
is thus bound. By following the Discipline of Action, when the
assumed affinity is renounced, the Karmayogi becomes detached.
This detachment leads him to liberation.
—
'Jnanavasthitacetasah ' He, who ever remains conscious of
the self, has his mind ever established in its knowledge. When
he becomes conscious of the self, he gets established in the self.
In fact, he had already been established in the self , but he only
now realizes the fact.
In fact, knowledge is gained of the world, rather than of
the self, because the self is an embodiment of knowledge. The
world , consists of actions and objects. The self , being sentient,
is different from insentient actions and objects. The self is their
illuminator. As soon as, a striver realizes this fact , his affinity
for actions and objects, is renounced and he realizes, that he is,
naturally, established in the detached self.
—
'Yajnayacaratah karma samagram pravillyate' One form of,
'Seeing inaction in action', is to work for the sake of sacrifice
( yajna). Performance of actions for the welfare of others, without
a selfish motive, is called 'Yajna', (sacrifice). He, who works
for the sake of sacrifice, gets liberated, while he, who performs
actions other than those, that are performed for the sake of
sacrifice, is bound (Gita 3/9).
Actions and objects, are the evolutes of nature (prakrti). Both
of them have a beginning and an end, i.e., they are perishable.
They neither existed, before they were seen, nor will exist, when
they have gone. It means, that in the middle, they merely seem to
exist , but actually they do not exist, as it is a rule, that whatever
does not exist, at the beginning and at the end , also does not
exist in the middle (at present). But the self , the illuminator of
objects and action, is sentient and remains stable. Though, It has
no affinity for objects and actions, when It assumes its affinity,
for them, it is bound. The method by which to be liberated from
this bondage, is to work for the welfare of others, without having
any selfish desire for fruit.
In the world, there are innumerable objects and undertakings,
which one assumes as his own, by having attachment, desire
and a sense of mine for these he gets bound when having
renounced attachment, desire and a sense of mine, he renders,

service with them regarding them as of others', all his actions
(of past as well as present) are dissolved, and he realizes, his
natural detachment.
An Important Fact
(1) An agent, an instrument and action, are the threefold
basis, of action (Gita 18/18). Out of the three, the real basis
is the agent, because the instrument and the action , depend on
the agent.
If we give a serious thought to the topic, we come to
realize, that a desire to act, arises, only when we have a desire
to acquire something, or the other. The desire to act, makes us
an agent, or a doer. This sense of doership, binds a man . When
a man, performs an action with the desire to acquire anything,
his sense of doership, is strengthened. But, when a KarmayogI,
without having any desire to acquire anything, works for the sake
of sacrifice i.e., for the welfare of others, his doership, is utilized
for the welfare of others and he realizes, that he is detached from
actions and objects etc. His actions are not accumulated as in
the absence of doership, all his actions are neutralized .
In the Discipline of Action, renunciation of a sense of mine,
is important, while in the Discipline of Knowledge, renunciation
of 'egoism', is important. If a striver, renounces one of these, the
other is automatically renounced . In the Discipline of Action, first
there is renunciation of a sense of mine and then renunciation of
egoism, naturally follows; while in the Discipline of Knowledge,
the order is reversed. In absence of 'I'ness and 'mineness', the
doership and enjoyership, both melt away.
When, a man of action, has neither a sense of doership,
nor has any desire, he has not to reap the fruit of action, in the
same way as a criminal has not to suffer torture or punishment,
if he dies. When a person, does not want to reap the fruit of
his actions, all his actions are dissolved.

(2) In the ninth verse of this chapter, the Lord declared,
"He who thus knows, in their true nature, My divine birth and
action, comes to Me." The birth, can be divine only of the Lord,
but actions of men, can also be divine. In the fourteenth verse
of this chapter, the Lord declares, that his actions are divine,
as he has no desire for the fruit of actions and thus, he is not
bound by them i.e., his actions, change into inaction. In this
way, if a striver, also performs actions, without expecting the
fruit of actions, his actions also, change into inaction. Then,
in the fifteenth verse, He declares, "Having known this, men
who sought liberation, also performed actions." In the sixteenth
verse, He resolves to teach the reality about action, while in the
seventeenth verse, He declares that one should understand the
true nature of action, of forbidden action and of inaction. In, the
eighteenth verse, He declares, that he who see inaction in action
and action in inaction, is wise among men.
Desire is the known root of actions. When desire is, enhanced,
forbidden actions are performed, but when desire is renounced,
actions are changed into inaction. The main purpose of the Lord,
is to describe inaction, (from the sixteenth to the thirty-second
verse). Therefore, He has described renunciation of desire, which
is the root of actions and forbidden actions in each of the verses
from the nineteenth to the twenty-third, along with inaction* and
the topic has been concluded in the thirty-second verse.
—
* Examples of the renunciation of desires 'Devoid of desires' (4/19);
"Having abandoned attachment to the fruit of action" (4/20); "Having no hope or
desire" (4/21); "Satisfied with what comes to him by chance" (4/22) and "Devoid
of attachment" (4/23).
Examples of inaction —
" Actions have been burnt by the fire of knowledge" (4/19); " He does
nothing thought engaged in action " (4/20); "While performing actions he incurs
no sin " (4/21); "Though acting he is not bound" (4/22); " The whole action is
dissolved" (4/23).
—
Appendix One is ‘Kriya’, one is ‘Karma’ and one is
‘Karmayoga’. The body passes from babyhood to youth and
—
from youth to old age this is ‘kriya’. By this ‘Kriya’ a man
neither incurs sin nor virtue, it neither leads him to salvation
nor to bondage. Similarly the flow of the river Ganges is mere
a ‘kriya’. If a man gets drowned in its current or it may prove
helpful in farming etc., the Ganges does not incur any sin or
virtue. When a man by assuming affinity with ‘kriya’ becomes
a doer viz., he does ‘kriya’ for himself, then this ‘kriya’ bears
fruit and it becomes ‘Karma’ (action). Karma leads to bondage
‘yajnarthatkarmano’nyatra loko’yam karmabandhanah’ (Gita 3/9).
—
In order to be free from the bondage of actions, when a man
does nothing for himself but works for the welfare of others in a
disinterested way, it is ‘Karmayoga’. By Karmayoga bondage for
—
actions is destroyed ‘yajnayacaratah karma samagram pravillyate’.
With the annihilation of bondage ‘yoga’ is attained viz., eternal
union with God is realized.
This twenty-third verse is the main verse of Karmayoga. As
the Lord by the expression ‘jnanagnih sarvakarmani bhasmasat
kurute’ (Gita 4/37) has declared that the fire of knowledge reduces
all actions to ashes and by the expression ‘aharn tva sarvapapebhyo
moksayisyami ma sucah’ (18/66) He has declared He will liberate
a devotee from all sins, similarly in this verse He has declared
by the expression ‘yajnayacaratah karma samagram pravillyate’
that all the actions including past ones of a karmayogl melt away.
Link:—In the preceding verse, the Lord declared, "All actions

of a man, who works for the sake of sacrifice, are dissolved ."
The term 'sacrifice', in this context, stands for duty, according
to a person's caste and order of life etc. Therefore, the Lord,
in the next seven verses, explains several forms of sacrifice as
duties, for the strivers, according to their inclination, faith and
qualification.
sJIpnfaT WT grn
4* life ^
'
l
TRTST 1 'll II 'R' X II
brahmarpanam brahma havirbrahmagnau brahmana hutam
brahmaiva tena gantavyam brahmakarmasamadhina
For him, the ladle with which yajna offering is made is
Brahmana, the fire and the act of offering oblation, is also God.
By God, as offeror of sacrifice, is the oblation poured into the fire
of God. God shall be attained by him who is absorbed in God, in
the act of such sacrifice (yajna). 24
Comment: —,
[Oblation is important in sacrifice. The oblation becomes one
with fire, when it is poured into fire, it has no separate existence
of its own. Similarly, when all the means of God-realization,
have no existence apart from God, these become sacrifice.
To perceive, God in all sacrifices, is to see reality, as it is
not a conception. Actually objects are not real, and to visualize
these as real, is an error.
All, the sacrifices described, from the twenty-fourth verse
to the thirtieth verse, are included in ’Karmayoga', because the
Lord at the beginning of this context, declared, "I shall teach
thee, what action is (the nature of action and inaction), knowing
which, thou shalt be delivered from evil" (4/16). At the end, He
declared, "Know all sacrifices as bom of action, and thus knowing,
thou shalt be liberated" (4/32). In the middle, also He declared,
"To one who works for the sake of sacrifice, the whole action
is dissolved" (4/23). The important factor, is that all actions
of a person, who performs them for the sake of sacrifice, are
changed into inaction. Therefore, in all these sacrifices, there is
a description of, inaction in action.]
—
‘Brahmarpanam brahma havih’ The ladle, with which an
oblation is poured into the fire, has been called ’arpanam’
that is God.
—
Sesame seed, barley and ghee, which are poured as oblation

into fire, are also God.
—
'Brahmagnau brahmana hutam’ He, who performs the
sacrifice, is God (Gita 13/2), the fire into which the oblation is
poured, is God and the act of pouring oblation, is also God.
—
'Brahmakarmasamadhina Just as person while offering
sacrifice, looks at the ladle, the sacrificial oblation, and fire
etc., as Brahma, similarly in every action, he who regards the
doer, the action, the instrument and matter as Brahma, for him
all actions are Brahma and thus he is merged in Brahma.
—
'Brahmaiva tena gantavyam' When he views everything, as
no other than God, he attains Him.
\
Cultured people, recite this verse while having meals, so that
this activity may be changed into a sacrifice (yajna). When a
striver has his meal, he beholds God, in the following way:
—
(i) The hand, with which the food is put into the mouth, is God.
"With hands and feet everywhere, He exists" (Gita 13/3).
(ii) The food is God. "I am the melted butter" (Gita 9/16).
(iii) He who eats the food, is also God. "The soul is a
fragment of Mine" (Gita 15/7).
(iv) The fire, that abides in the stomach, and by which food
is digested, is also God. "I am the fire, lodged in the body of
all creatures " (Gita 15/14).
(v) The action of offering food, to the fire, which abides in
the stomach, is also God. "I am the offering" (Gita 9/16).
(vi) The fruit of eating, the remnants, (residual food) of the
sacrifice, is also God. "Those who eat the sacred food that remains,
after a sacrifice, attain to the eternal Absolute" (4/31).
A Vital Fact
The world, which is an evolute of nature (prakiti), is in
fact, seen in the form of objects and actions. The world, in the
form of objects and actions is ever-changing and ever undergoes

modifications. But, due to attachment, we do not perceive the
changing nature, of objects; we perceive these chiefly, as objects.
All objects and activities are going to naught. Therefore, the
world is practically, a naught. There is existence, only of the
transcendental Absolute. In fact the world does not exist, but it
seems to exist, in the light of the eternal Absolute. The non-
existence of the world is explained below
—
—
The world appears in three states birth, life and death.
But , actually there is no life . What seems life, is nothing but
the process from birth to death.
A man (or an object), starts to die the day, he is bom,
though it is said that he is bom, he lives and he dies. If a man,
has to live alive say for fifty years and he is twenty years old,
it means that he has to be alive only for thirty years i.e., he
has died forty percent, and his life remains, only sixty percent.
In fact, he is dying every moment the seen is changing into the
unseen. But the world seems to exist, in the light of the Absolute
Who is eternal. Lord Krsna declares, "All is God" (Gita 7/19)
(Chandogya. 3/14/1).
daivamevapare yajnam yoginah paryupasate

brahmagnavapare yajnam yajiienaivopajuhvati
Some Yogis offer sacrifice to God alone; while others offer
the self as sacrifice by the sacrifice of discrimination in the fire
of the Supreme. 25
Comment: —
’Daivamevapare yajnam yoginah paryupasate1 In the
—
preceding verse, the Lord described, a striver who beholds God,
538 SRlMADBHAGAVADGfTA [Chapter 4
in all objects and actions. Here, by using the term 'apare' He

describes strivers, who perform sacrifice, but who are different
from those mentioned, in the preceding verse.
Here the term 'Yoginah ', stands for those strivers, who
perform actions, without expecting any reward.
Those who instead of regarding actions and objects as theirs
and for them, regard these as the Lord's and for Him, perform
sacrifice to God, as He is the Lord, even of the gods. Therefore,
those persons who, without having the least attachment, a sense
of mine and desire for objects and actions, hold that they are
only of the Lord, perform sacrifice to Him.
—
'Brahmagnavapare yajnam yajnenaivopajuhvati' The term
'apare', has been used, to bring out the distinction between sacrifice
mentioned in the first half of this verse, and the second half.
When , the soul identifies Itself with matter, It becomes an
embodied soul. But when a person (the soul), by discrimination,
having a total disinclination for matter, merges in God i.e., has not
the least separate existence, apart from God , it is called sacrifice.
—
Appendix The expression ‘brahmagnavapare yajnam
yajnenaivopajuhvati’ may also mean other Yogis in order to
—
serve Brahma the embodied world perform duty sacrifice for
the sacrifice in the form of welfare of others viz., they perform
all actions for the welfare of others (Gita 3/9, 4/23).
II II
srotradinmdriyanyanye samyamagnisu
^
juhvati
sabdadlnvisayananya indriyagnisu juhvati
Some offer hearing and other senses, as sacrifice into the fire
of restraint; others offer sound and other objects of senses into
the fire of senses. 26
Comment:
— —
Srotradinlndriyanyanye samyamagni§u juhvati' Here, the offer
of senses, into the fires of restraint has been called, sacrifice. It
—
means that some do not allow the senses ear, eye, skin, tongue,
and nose, to incline towards the sensual objects of sound, sight,
touch, taste and smell. They constantly restrain their senses.
The senses, the mind, the intellect and the ego, are said to
be under complete restraint, when these are totally free, from
attachment (Gita 2/58-59, 68).
—
'Sabdadlnvisayananya indriyagnisu juhvati' Sound, sight,
touch, taste and smell, are the five sensual objects. The discipline
in which these objects of sense, are offered in the fire of sense,
becomes a sacrifice. It means, that even when the objects of
senses, come in contact with senses, the senses remain free from
attraction and repulsion, or attachment and aversion (Gita 2/64-65).
In both the sacrifices, mentioned in this verse, perfection
or God-realization, is attained, when there is total absence of
attachment. This process, of two kinds as sacrifice, has been
described, in order to root out attachment.
In the first one, a striver controls his senses in solitude,
through discrimination, chant and meditation etc. When there is full
restraint, he becomes, free from attachment and then he remains
equable, both in loneliness, as well as in practical life.
In the second case, a striver in his practical life, moves about
among sense-objects with the mind, intellect and ego and the
senses, free from attraction and repulsion i.e., attachment and
aversion. When he becomes free from attachment, he remains
the same, both in loneliness and practical life.
'jyjafn
^TFT^f^ II II
sarvanindriyakarmani pranakarmani capare

atmasamyamayogagnau juhvati jnanadipite
Some others again, offer sacrifice with the functions of the
senses and those of the breath (vital energy ), into the fire of Yoga
.
of self restraint, kindled by knowledge 27
Comment: —
—
'Sarvanindriyakarmani pranakarmani capare' In this verse,
a trance (concentration of the mind on God or the self ), has
been called a form of sacrifice. It means, that in the state of
trance, when the Yogi concentrates his mind on God, his senses
(sense-organs and organs of action), cease to function, these
become calm.
When a Yogi concentrates his mind on God, the function
of the breath, is offered (sacrificed) i.e., the breath also ceases
to function . In the state of trance, breath ceases to function , in
—
two ways the first, is by breath-control, in which breath is
suspended . By practice, it can be suspended for hours and then for
days, together. By this process of restraining breath, the duration
of life is lengthened, in the same way, as the age of a frog is
lengthened . When it rains, sand also flows with water. A frog is
embedded by that sand. When the sand dries, the frog remains
there and its breath ceases to function. But when it rains again
next year, in the rainy season, it comes back to life.
In the second way, the mind is concentrated on God or
the self , and when the mind is totally concentrated, breathing
automatically stops.
—
'Jnanadipite' Both, the trance and sleep, have their affinity
for the causal body. Therefore, both of these appear to be of
the same state. Here, by the expression 'jnanadipite (kindled by
knowledge), the Lord explains, that there is a vast difference
between the two. In the state of trance, the knowledge that God
pervades everywhere, remains kindled, while during slumber all
his inclinations merge in ignorance. During trance, breath ceases
to function while during slumber, breath functions. In slumber,

no trance is possible.
—
'Atmasamyamayogagnau juhvati * The Yogis, who
concentrate their mind, sacrifice all the functions of senses and
those of the breath, into the fire of the Yoga of self-restraint i.e.,
having suspended the function, of all the senses, breath, mind
and intellect, they get fixed in trance. In that state, all senses
and breath cease to function and the consciousness of God who
is All Truth-Knowledge-Bliss, remains fully awakened.
-Md^: 4fVldsldl: II ^ 6 II
dravyayajnastapoyajna yogayajnastathapare
svadhyayajnanayajnasca yatayah samsitavratah
Others again, offer as sacrifice (yajna ) their wealth or their
austerities or their Yoga, while others with self restraint and rigid
vows, offer study of the scriptures and knowledge, as sacrifice
(yajna). 28
Comment:—
—
'Yatayah samsitavratah ' Non-violence, truth, non-stealing,
—
celibacy and to refrain from hoarding these five are yama,
the five great vows. These five vows, have been very much
eulogized, in the scriptures. The aim of these vows is, to enable
a man to have disinclination for the world. The expression
'Samsitavratah' (persons of rigid vows), has been used for the
strivers, who fulfil these vows. Besides them, other strivers who
perform the vows of the four other kinds of sacrifice, mentioned
in the verse, are also persons of rigid vows. They have been
called 'Yatayah' (persons of self-restraint), because they having
self-restraint, make efforts, in performing the sacrifice of their
own choice and taste.
The term 'Yajnah' (sacrifice), has not been used with the
expression 'Samsitavratah', as it has been used with the other
four terms. 'Samsitavratah' (person of rigid vows) has not been
considered, a separate sacrifice.
—
'Dravyayajnah' The sacrifice of wealth, includes the
construction of wells, tanks, temples and inns, as well as, offering
of charity in the form of food, water, clothes, medicines and books
etc. Those, who utilize their wealth and material possessions, for
the welfare of others, without any selfish motive, by regarding
these as of others only, offer their wealth, as sacrifice. To perform
sacrifice, a man does not need to use anything more, than what
he actually possesses. As a person, expects a child to perform,
only the action which he is capable of performing, so does the
omniscient Lord, and the world expect us to perform sacrifice,
which we are capable of performing.
—
'Tapoyajhah' 'Tapoyajnah ' (austerity as sacrifice), consists in
facing difficult and unfavourable circumstances, happily. Observing
fast and keeping mum, etc., are also austerities, as sacrifice. But,
the best sacrifice, consists in the performance of one's duty happily,
even in the most unfavourable circumstances,without the least
deviation from it. Such austerity, proves fruitful quickly.
Rubbish may be harmful for health, but it works as a manure in
farming. Similarly, unfavourable circumstances, work as austerity,
if the striver faces these happily. A man feels happy in favourable
circumstances and feels unhappy in unfavorable circumstances,
because of his attachment to pleasure. If he is not attached to
pleasure, he can understand, the merit of unfavourable circumstances.
—
'Yogayajnastathapare' Here, the term 'Yoga', stands for
equanimity. Evenness of mind in success and failure, praise and
blame, honour and dishonour and pleasure and pain, is called
'Yogayajna' (Yoga as sacrifice). In this sacrifice, a striver has
neither attachment for favourable circumstances, nor aversion
for unfavourable circumstances.
Verse 29 -30] SADHAKA-SANJIVANI 543
—
'Svadhyayajnanayajnah' Study of the scriptures, such as the
Gita, the Ramayana, the Bhagavata, the Vedas and the Upanisad
etc., as well as, the study of one’s own self and inclinations all —
constitute, the holy sacrifice of knowledge.
The Lord, while explaining the merit of the study of Gita
declares, "He who studies this sacred dialogue (the Gita) of
ours, by him, I would be worshipped through the sacrifice of
knowledge" (Gita 18/70). It means, that the study of Gita is
a sacrifice of knowledge. He, who is lost in reflection, of the
gospel of the Gita and makes efforts to understand it, performs
the sacrifice of knowledge.
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^ ^^
apane juhvati pranam prane' panam tathapare
pranapanagati ruddhva pranayamaparayanah
apare niyataharah prananpranesu juhvati
sarve ' pyete yajnavido yajnaksapitakalmasah
Others offer as sacrifice (yajna), the outgoing breath in the
incoming, and the others in reverses restraining the course of the
outgoing and incoming breaths, solely absorbed in control of their
.
breaths (pranayama) Others who regulate their diet, could offer
.
the breath of life to the vital air (prana) All these are knowers
of yajna and by that have their sins destroyed 29 30 . -
Comment: —
'Apane juhvati pranam prane'panam tathapare pranapanagati
*
—
ruddhva pranayamaparayanah'* Heart is the abode of outgoing
In this verse is one subject, 'others' and one verb, ’sacrifice’ therefore, here
restraint of birth includes inhalation, retention and exhalation of breath.
breath, while the seat of incoming breath , is anus. The Yogis,

practise inhalation through the left nostril. That air having taken
the life-air which abides in the heart with it, passing through the
navel merges with the incoming breath. This is called 'Puraka'
(Inhalation). When the outgoing and the incoming breaths, are
restrained, it is called 'Kumbhaka' (retention of breath). After
that, the air from inside is exhaled through the right nostril.
That air, having taken the outgoing and the incoming breaths, is
exhaled. This is, sacrifice of the outgoing breath, in the incoming
breath. It is called ' recaka' (exhalation). Inhalation is practised
by uttering the name of the Lord four times, while retention, of
breath is practised by uttering the same name, sixteen times, and
exhalation, is practised by uttering the same name eight times.
Thus Yogis, through the left nostril, practise inhalation,
retention of breath and exhalation and then, through the right
nostril practise inhalation, retention of breath and exhalation.
Repetition of this process, is known as the sacrifice of restraint of
the breath. When restraint of breath is practised, in order to attain
God , without expecting any other reward, all sins perish.
—
'Apare niyataharah prananpranesu juhvati' Only those
strivers, who regulate their diet can offer as sacrifice their
life-breaths (prana) for life-breaths. He who eats too much or
abstains too much from eating, cannot practise this restraint, of
breath (Gita 6/16-17).
The sacrifice of life-breaths (prana) by life-breaths means,
sacrifice of the incoming breath into the incoming breath and
of the outgoing breath, into the outgoing breath, i.e., the acts
of inhalation and exhalation, both are suspended. This is called
'Stambhavrtti pranayama' (absolute restraint of the breath). Through
this restraint of the breath, passions are naturally controlled and
sins are destroyed. When this sacrifice is practised, with the aim
of God-realization, it leads to the purification of the mind and
then to God-realization.
'sarve'pyete' (all
—
'Sarve'pyete yajnavido yajnaksapitakalmasah' The expression
these), has been used for those strivers, who
perform sacrifice (duties), as described from the twenty-fourth
verse to the first half of the thirtieth verse. Performance of
these sacrifices, destroys their sins, and leads them to god-
realization.
In fact all sacrifices aim at the renunciation of affinity, for
actions. Those, who know this fact , are the real knowers of
sacrifice. When affinity for actions, is totally renounced, God is
realized. Those who perform sacrifice, instead, for God-realization,
for acquiring pleasure here as well as hereafter, do not know, the
reality about sacrifice. It is desire for the perishable pleasures,
which leads to bondage. The Lord declares, "Those who seek
worldly enjoyment repeatedly go and return" (Gita 9/21). Therefore,
those who perform, even great sacrifices with worldly desires,
have to follow the bondage, of birth and death.
An Important Fact
During sacrifice, oblation is offered into fire. The oblation has
different shapes, It loses its identity and becomes one with the fire.
Similarly, when all the means of God-realization, which have been
described here as sacrifice, are offered to God, these lose their
identity, and become one with God. If these retain their separate
existence, it means, that they have not been offered, as sacrifice.
The Lord, started this topic of the reality of actions, (seeing
inaction in action ), from the sixteenth verse. The reality about
actions is, that he who performs actions as sacrifice i.e., for
the welfare of others, is not bound by them. As everything put
into fire is burnt to ashes, so are actions, which are performed
for the sake of sacrifice, dissolved entirely i.e., are reduced to
nothing (Gita 4/23).
Day to day actions, performed for the welfare of others, without
any selfish motive, lead to God-realization. But, even virtuous
actions, performed with a selfish motive (with the expectation

of their fruits) cannot lead to God-realization, because it is a
desire for the perishable, which binds a man. So long as, he
assumes his affinity for the world, in the form of its materials
and actions, he has attachment to acquire something and to do
something . This attachment, is called a desire to acquire and
an 'urge to act'.
In fact, the real desire (need) of a man is, to attain God whose
fragment, he is. But, he wants to satisfy this need by acquiring
worldly objects because of his inclination for the world and
disinclination for God. How can , the perishable objects satisfy the
imperishable fragment (the self ) of the Lord ? So long as, he has
an inclination for the world, he has a desire to acquire something
or the other. In order to, acquire it, he has to act. Thus, so long
as, he has a desire to acquire and an urge to act viz., he has
affinity with materials and actions, he has to follow, the cycle
of birth and death. How to get liberated from this cycle? One
can be liberated from, this cycle of birth and death, when one
performs actions for the welfare of others, without having any
desire. This is called sacrifice or an ideal for others, or actions
for the welfare of others.
When actions, are performed for the welfare of others, the
affinity for the world is renounced, and a man gets detached
from these. If actions are performed for the sake of the Lord , a
striver's affinity, for the world is renounced, he gets detached from
actions, and he attains devotion to God which is an uncommon
trait, of a striver.
—
Appendix Performance of actions without any selfish motive,
only for the welfare of others is called ‘yajna’ (sacrifice). By
sacrifice all actions are transformed into inaction viz., they don’t
lead to bondage. There is mention of twelve kinds of sacrifice
from the twenty-fourth verse to the thirtieth verse and they are
as follows —
—
(i) Brahmayajna Realizing the doer, the action, the
instrument and object etc., in every action as Brahma.
—
(ii) Bhagavadarpanarupa yajna Assuming all actions and
objects only God’s and only for Him.
—
(iii) Abhinnatarupa yajna Having total disinclination for
the unreal, merger in God viz., having no independent existence
of one’s own apart from God.
—
[ Kartavya-karmarupa yajna performance of all actions for
the welfare of others.]
—
(iv) Samyamarupa yajna In loneliness not to allow the
senses to incline mentally towards the sensual objects.
—
(v) Visaya-havanarupa yajna In day to day life to keep the
senses free from attachment and aversion even when the senses
come in contact with sense-objects (Gita 2/64-65).
—
(vi) Samadhirupa yajna By restraining all the functions
of the senses and breath to get established in trance kindled by
knowledge.
—
(vii) Dravya yajna Utilization of all materials for the service
of others in a selfless spirit.
—
(viii) Tapoyajna Facing difficulties happily while discharging
one’s duty.
—
(ix) Yogayajna To remain equanimous in success and
failure, in favourable and unfavourable circumstances.
—
(x) Svadhyayarupa jnanayajna Study of the sacred
scriptures and chanting the Lord’s holy names etc., for the
good of others.
—
(xi) Pranayamarupa yajna Control of breaths by ‘puraka’
(inhalation), ‘Kumbhaka’ (retention) and ‘recaka’ (exhalation).
(xii) Stambhavrtti (fourth) pranayamarupa yajna By
regulating the diet, suspension of the acts of inhalation and
—
exhalation.
All these mean that all our actions should be performed
in the form of sacrifice and then our life will be successful. It

means that we have to do nothing for ourselves. We have no
affinity for actions and objects. We have relationship with God
Who is devoid of actions and objects.
— -
Link: The Lord, from the twenty fourth verse to the first half
of the thirtieth verse, described twelve kinds of sacrifice, while
in the second half of the thirtieth verse, He eulogized strivers
who perform sacrifices. Now, He in the next verse, explains what
is gained, through their performance and what is lost through
their non- performance.
^TT^T 113
yajnasistamrtabhujo yanti brahma
^
sanatanam
|
|
nayarii loko'styayajnasya kuto'nyah kurusattama

Those who partake sacred remnants after a sacrifice (yajiia),
attain to the eternal Absolute; even this world is not pleasant for
him who performs no sacrifice; how then can he have happiness
in any other world, O Best of the Kurus (Arjuna)? 31
Comment: —
'Yajnasistamrtabhujo yanti brahma sanatanam' Those,
—
who realize equanimity, having performed sacrifice i.e., having
performed duty without any selfish motive, are said to have taken
the remnants of the sacrifice. Such people, are released from all
sins, and attain to the eternal Absolute (Gita 3/13).
A man (the self ), is eternal. It is because of his attachment
to the perishable, that he believes that he dies. When he, having
utilized his so-called possessions, for the welfare of the world, gets
detached from them, he realizes the fact, that he is eternal.
When action is performed as duty i.e., for the welfare of
others without any selfish motive, it becomes a sacrifice (yajna).
Action performed , with a selfish motive leads to bondage. In a

sacrifice all possessions offered to others; for his own-self, he
performs only action, which is inevitable for the bare maintenance
of body (Gita 4/21). Such an action , is also included in sacrifice.
This human body has been bestowed upon us, so that we may
perform sacrifice. If we use it, in order to gain honour, praise,
comforts and luxuries etc., it leads us to bondage. But, if with
it, actions are performed only for the sake of sacrifice, it leads
to liberation and one attains to the Eternal Absolute.
’Nayam loko'styayajnasya kuto'nyah kurusattama In the 1
eighth verse of the third chapter, the Lord declared, "Even the
—
maintenance of the body would not be possible by inaction."
Similarly, here He declares, "This world is not felicitous for him who
performs no sacrifice, how then can he have happiness in, any other
world?" He, who performs actions, with a selfish motive disturbs
peace, causes disorder and strife, and does not attain salvation.
A selfish member, who does not perform his duty, is not
liked even by members of one's family. Non-performance of
duty, causes quarrels, strifes and annoyance in the family. He
who wants to lead a peaceful life in the family, should perform
his duty by rendering service to other members of the family.
By doing so, he becomes a source of inspiration for others and
thus unity and peace prevail, in the family and in the world,
here as well as hereafter. On the other hand, he who does not
perform his duty scrupulously, does not lead a happy life, here
as well as hereafter.
to explain
—
Link: In the sixteenth verse of this chapter the Lord promised
the truth about actions. Having described it in detail
now He concludes the topic.
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550 SRIMADBHAGAVADGitA [Chapter 4
evaiii bahuvidha yajna vitata brahmano mukhe

karmajanviddhi tansarvanevam jnatva vimoksyase
Thus, many forms of sacrifice have been described in
detail in the Vedas. Know them ail as born of action and
having known these as such thou shalt be liberated from the
bondage of action. 32
Comment: —
—
'Evam bahuvidha yajna vitata brahmano mukhe' Besides, the
twelve forms of sacrifice, which have been described, from the
twenty-fourth verse to the thirtieth verse, there are many other
forms of sacrifice, which have been explained in detail, in the
Vedas. The reason is, that according to their inclination, nature
and faith, strivers, follow different spiritual disciplines.
In the Vedas, there is description of self-centred rituals
which people perform, in order to reap their perishable fruit.
So, they go to heaven and enjoy divine pleasures of the gods,
there. But, having enjoyed them, when fruits of their virtuous
deeds are exhausted, they return to the world of mortals, and
these follow, the cycle of birth and death (Gita 9/21). Self -
centred rituals, are not enunciated here. But, here is an outline
of selfless sacrifice, by performing which a striver attains to the
Eternal Absolute (Gita 4/31).
In the Vedas, there is not only the description of the means
of enjoying heavenly pleasures, but there is also reference to
spiritual practice, such as hearing of Vedic texts, cognition
(reflection on what is heard), constant musing (constant and
profound meditation), restraint of breath and trance (super
conscious state), as the means of God-realization. These have
been mentioned here, in this verse.
In the fourteenth and the fifteenth verses of the third
chapter, the Lord declares, "Sacrifice is bom of the Veda, and
the omnipresent God, ever abides in sacrifice we should resort
to such sacrifice, only for God-realization."
Verse 32] -
—
' Karmajanviddhi tansarvan' The expression , 'tansarvan' (the
all) has been used, for all the twelve sacrifices, described from
the twenty-fourth to the thirtieth verse here, as well as, different
forms of sacrifice described in the Vedas.
The expression 'Karmajanviddhi' (bom of action) means, that
all forms of sacrifice are bom of actions. Activities undertaken
with the body, words uttered with the mouth and thoughts of the
mind, are all included, in actions. The Lord declares, "Whatever
action a man performs, that is undertaken by the body, speech
or mind" (Gita 18/15).
Arjuna, wants to attain salvation, but he wants to renounce
his duty of fighting, by regarding it, as a sin. Therefore, the
Lord by using the expression 'Karmajanviddhi', explains to him,
that whatever spiritual practice he will do by renouncing war,
will also be, the performance of action. The Lord declares, that
it is not action, but total renunciation of affinity for actions,
which leads to salvation. Therefore, he should perform his duty
of fighting, remaining detached from actions, in order to attain
salvation, because it is not actions but it is attachment to them,
.
which binds him (Gita 6/4) It is also easy for him to perform
the duty of fighting, because it is his natural or innate duty
(specific duty).
—
' Evam jnatva vimoksyase' The Lord, in the fourteenth
verse of this chapter, declared, "I have no desire for the fruit
of actions. So actions do not bind me. He who knows Me thus,
is not bound by actions." It means, that he who has learnt the
art of remaining detached from actions, while performing these
and translates it into practice, gets liberated from the bondage
of actions. The same fact, has been pointed out by the Lord,
in the fifteenth verse, when He declares, "Having known thus,
the actions were performed by those ancient men, who sought
liberation." In the sixteenth verse, He promised to explain the true
nature of action and inaction, by knowing which, he would be
liberated from the cycle of birth and death. In the present verse,
He concludes the topic, by declaring that, having known thus,
he will be liberated. It means, that when a person performs his
duty, only for the welfare of the world without expecting any
fruit, he is liberated from the bondage of actions.
In the world, innumerable actions are performed, but a man
is bound only by those with which he establishes his affinity. By
having this affinity, he gets pleased or displeased, and thus he is
bound by those actions. But when he renounces his affinity, for
the body and actions, he is liberated , from the bondage of actions.
—
Link: Having heard the description of sacrifice, a striver
has a curiosity to know which one of the sacrifices is superior to
the others. The Lord, answers the question, in the next verse.
ehnlRslCd II 33 11
sreyandravyamayadyajnajjnanayajnah parantapa
sarvam karmakhilam partha jnane parisamapyate
Knowledge, as a sacrifice (yajna) is superior to any material
.
sacrifice, O harasser of the foes (Arjuna) All actions and objects
.
in their entirety, culminate in knowledge ( jhana) 33
—
r
Comment:
—
’Sreyandravyamayadyajnajjnanayajnah parantapa ' Sacrifices,
which require material objects and actions, are called 'Dravyamaya'.
The suffix ’Maya' with the term 'Dravya', denotes large quantity.
As with the preponderance of earth the earthenpot is called
so with the preponderance of material the sacrifice is called
material sacrifice. Knowledge as a sacrifice, is superior to any
material sacrifice, because in knowledge-sacrifice, there is no
need for material objects and actions.
The Lord, declares that all sacrifices are bom of
action (4/32). But here He declares, that all actions culminate

in knowledge i.e., knowledge as a sacrifice, is not bom of
actions but is bom of discrimination. Therefore, knowledge, as a
sacrifice, mentioned here, does not stand for knowledge, as
sacrifice (described in 4/28). It stands for the process of acquiring
knowledge from teachers, who are well-versed in the scriptures,
as will be described in the thirty-fourth verse. Material sacrifice,
described here, stands for the twelve forms of sacrifice already
described. Having performed material sacrifice, the knowledge-
sacrifice, is offered . If we consider minutely, we come to know
that knowledge-sacrifice is also bom of actions, but in knowledge-
sacrifice, there is predominance of discrimination .
'Sarvam karmakhilam partha jhane parisamapyate' The
terms 'sarvam' and 'akhilam', both are synonyms. Therefore, the
expression 'Sarvam karma' should mean, all actions, while the
—
word 'akhilam' would stand for, all material objects.
So long as, a man performs actions for himself , he has affinity
for them, and consequently his mind remains impure. But, when
he does not perform them for himself, his mind is purified.
—
The mind is tainted by three kinds of defects sins, volatility
of mind, and ignorance. When a striver performs actions, for
the welfare of others without any selfish motive, his first two
defects i.e., sins and volatility of mind, come to an end. In order
to get rid of the third defect , having renounced actions, he goes
to his preceptor, so that he may impart knowledge, to him. At
that time, he does not aim at actions and material objects, but
his aim is God-realization. This is known, as culmination of all
actions and material objects, in knowledge i.e., God -realization
through the attainment of true knowledge.
A Common Method to Attain Knowledge
In the scriptures, there are eight inward spiritual means to
—
attain knowledge. These are (1) Discrimination . (2) Dispassion.
(3) Six traits (Quietism, self-control, piety, indifference, endurance

and composure). (4) Desire to attain salvation. (5) Listening to
Vedantic texts. (6) Cognition. (7) Constant and deep meditation.
(8) Self-realization.
Discrimination (viveka), consists in distinguishing, the
real from the unreal. Renunciation of the unreal or having a
disinclination for the world is called dispassion ( vairagya).
Deviation of the mind from the sense object is quietism (sama).
Control over the senses is 'dama'. Reverence for God and the
scriptures is called 'piety' (Sraddha). Total resignation from the
world, is 'Uparati'. Forbearance in the pairs of opposites such as heat
and cold, is endurance (Titiksa). Freedom from doubt is composure
(Samadhana). The desire for salvation, is called 'Mumuksuta.
When desire for salvation, is aroused, a striver having
renounced material objects and actions, goes to a learned God-
realized preceptor. He hears the Vedantic texts, which remove his
doubts, which is known as hearing ( sravana). Then, he thinks
of the reality, about God which is known cognition (Manana).
If he holds that the world is real and God does not exist this
is an opposite conception. Removal of this contrary conception,
—
is called constant and profound meditation ( Nididhyasana).
When, having renounced affinity for all material objects, one
gets established in the self, it is called self -realization (tattvam
padartha samsodhana).*
In fact, all these spiritual disciplines are practised , in order
to renounce the affinity for the unreal. That which is renounced,
is not for one's own self, but the result of renunciation (God-
realization), is for one's own self.
—
Appendix In ‘Dravyamaya yajna’ (material sacrifice),
there is predominance of material objects and actions; therefore
* Those who hanker after worldly pleasures and prosperity hear the Vedantic
-
texts, think over the sense objects, have a constant and profound meditation on
riches and attain pains and sorrows.
it is ‘Karana sapeksa’ (dependent on sense & other organs).

In Jnanayajiia (Knowledge-sacrifice) there is predominance of
discrimination. Therefore it is ‘Karana nirapeksa (independent
of sense and other organs). Therefore knowledge as sacrifice
is superior to material sacrifice. In Jnanayajiia, affinity for all
-
actions and objects is renounced viz., after God realization nothing
remains to be done, to be known and to be attained because no
other existence remains except God.
— -
Link: Arjuna wants to attain Self realization. Therefore, the
Lord, having described different methods as sacrifice for Self -
realization, now explains, how to attain Self - realization, through
the knowledge as sacrifice.
crfgfif * MRyjjbr i
tadviddhi pranipatena pariprasnena sevaya

upadeksyanti te jnanarii jnaninastattvadarsinah
Learn that by your obeisance humble reverence, by questioning
and by your service; the wise who have realized the truth, will
instruct thee, in (that) knowledge (jnana). 34
Comment: —
—
’Tadviddhi' Aijuna, in the beginning declared, "I don't foresee
any good by slaying my own people, in the fight" (Gita 1/31)
and "Only sin will accrue to us, if we kill these malignants"
(Gita 1/36). He also declared , "It is better to live in this
world , even by begging, than to slay these honoured teachers "
(Gita 2/5). Thus, according to Aijuna, it is better to renounce
fighting, which is his duty, rather than to fight. But, according
to Lord Krsna, it is not necessary to renounce actions in order
to gain knowledge (wisdom) (Gita 3/20; 4/15). Therefore, it
seems that the Lord, warns Aijuna that if he, because of his
lack of faith in Him, does not believe in what He preaches, he

should go to a wise preceptor, who has realized the truth and
he would impart him the knowledge of self-realization, through
the traditional practice of knowledge.*
The Lord further, in the thirty-eighth verse, declares, "Through
the constant practice of the Discipline of Action, a striver without
any other spiritual practice, attains the knowledge of the self .
He needs no help from others.
—
'Pranipatena' He should go to a teacher, with profound
humility and perfect devotion , and through prostration surrender
himself , his body and possessions etc., to him. He should be
very submissive and very cautious, that in no way disrespect
is meted out to a preceptor. He should keep his inquisitiveness
always, awake.
—
'Sevaya' He should render service to his preceptor, with
his body and objects and try to please him, by carrying out his
orders and acting, according to his wish.
A striver, renders the greatest service to the saints (great
souls) by translating their principles into practice, because their
principles are more dear to them, than even their bodies. They
remain prepared to sacrifice their life, in order to protect their
principles.
—
' Pariprasnena ' A striver, should ask questions of his
preceptor, with inquisitiveness, simplicity and humility, in order
to know the reality about God, rather than to display his own
learning or to put his preceptor on test. He should put such
* First of all having performed his duty according to his caste and order of
life scrupulously , a man having purified his mind should renounce the performance
of actions. After that having possessed the traits such as quietism and self-control
etc. , he should go to the God-realized preceptor in order to attain the knowledge
of Self-realization.
In order to gain that knowledge the inquisitive striver, having taken the
fuel used in a sacrifice, with profound humility , should go to the God-realized
preceptor who is well- versed in the scriptures .
Verse 34] SADHAKA-SANJlVANi 557
questions, "Who am I ?" What is the world ? What is the cause

of bondage? What is salvation? How can I realize God? What
are the obstacles to my spiritual practice? How to do away, with
these obstacles? Why am I unable to understand this topic of
God-realization?" Thus, he should satisfy his curiosity and gain
knowledge from his preceptor.
—
'Jnaninastattvadarsinah' The expression 'Tattvadarsinah ',
stands for the seers of truth, who have realized God , while the
term, 'Jnaninah' stands for the wise, who are well-versed in the
Vedas and the scriptures. A striver, should go to such a wise
seer, and acquire knowledge from him .
In regard to, the purification of mind, there are three kinds of
—
strivers, who are qualified to gain that knowledge the superior,
the mediocre and the inferior. The superior ones, are those who
attain knowledge of the self , merely by listening to Vedantic
texts.* The mediocre ones, attain this knowledge by hearing,
cognition, constant and deep meditation. The inferior ones, have
several doubts. In order to, clarify those doubts it is necessary,
to possess knowledge of the Vedas and the scriptures. Without
possessing knowledge, even such a preceptor who has realized
the truth, cannot clarify the doubts of his disciples. Similarly,
even a learned preceptor, who has not realized the truth, cannot
lead his disciple, to Self -realization. Therefore, a preceptor should
be, one who is wise and who has realized , the truth .
—
Tpadeksyanti te jnanam ' By obeisance, by service and by
asking questions with profound humility , a striver will be able
to gain knowledge from the preceptor, as the latter is specially
inspired, to impart true knowledge in view of the disciple's
profound humility and perfect devotion. It does not mean, that
a high-souled man , expects these, but without humility and
devotion, the striver will not be able to gain that knowledge.
* The superior ones are those who have a burning desire to realize the Truth
at once.
Here, the term 'Jnanam' stands for Truth-realization, or

Self-realization. In fact a striver, does not gain knowledge
about the self , but he gains it about the world . When a striver,
comes to know the truth about the unreal world, his affinity
for the world is renounced and he realizes the self, which is
self-evident.
The term ’Upadeksyanti’ (instruct) means, that the great souls
instruct a striver, but it is not necessary that he should attain
self -realization. The reason is, that faith is a trait of the heart. A
man may prostrate, question and serve, hypocritically. Further,
in the thirty-ninth verse, He declares, "The man who has faith,
gains knowledge (wisdom)'. Therefore, here it is mentioned,
that the wise will instruct him, in that knowledge, while in the
thirty-ninth verse, it is mentioned that a man, who has faith,
gains knowledge.
—
Link: Having explained how to attain Self-realization through
-
knowledge, as sacrifice the Lord, in the next three ( thirty fifth,
-
thirty-sixth and thirty seventh ) verses, explains the real merit or
glory of Self-realization.
yajjnatva na punarmohamevam yasyasi pandava

Trftru
û
yena bhutanyasesena draksyasyatmanyatho mayi
Having known it, thou shalt not, O Arjuna, again get beguiled
like this; and by that knowledge thou shalt see all beings, without
exception in yourself and then in Me 35.
Comment: —
’Yajjnatva na punarmohamevam yasyasi pandava' The
—
Lord, in the preceding verse, said, 'The wise will instruct thee
in (that) knowledge." But , merely by listening, a man does not
realize, the self. The Lord declares, "Even after hearing, no one
understands, the self ' (Gita 2/29) because, the self , is beyond
the access of mind and speech etc. The self, can be realized by
the self, when a striver attaches importance, to discrimination.
When he attaches importance, to discrimination , ignorance totally
perishes and discrimination changes, into self-realization. And
affinity is totally renounced, for the insentient. Then one never
gets deluded.
In the first chapter of the Gita, Arjuna gets deluded, when he
believes that it his kinsmen are killed in the battle, no one will
remain alive to offer them water and rice offering. So, they would
go to hell. Moreover, it would be difficult for living women and
children, to earn their living, in order to maintain their bodies.
Having realized the self, a striver does not get deluded like this,
because his affinity for the world, is totally renounced.
—
' Yena bhutanyasesena draksyasyatmani' When he realizes
the self, he sees all beings (infinite universes) , in the self. As a
person, having awaken from sleep sees the entire creation of his
dream, in him, so does a striver, having realized the self , see all
beings, in the self. The same fact, has been pointed out by the
Lord , in the twenty-ninth verse of the sixth chapter, when He
declares, "A Yogi sees all beings as assumed in the self."
—
'Atho mayi' A striver, having gained knowledge of the self,
by hearing, cognition constant and deep meditation etc., or from
—
the preceptor, sees all beings in the self this is the realization
of 'Tvam' (self -realization ). Then he sees all beings and the self
—
in God this is realization of 'Tat ' (God-realization ). Thus, he
realizes the identity of the self with God, and , then nothing
remains for him, except God. The trio, of the seer, the sight, and
the seen, gets extinct. When this trio gets lost, there remains, no
perceiver. Therefore, the expression, 'he perceives’, refers to the
feeling prevailing in the inner sense of that perfect soul.
The sea and its waves, may seem different but both of these
560 SRIMADBHAGAVADGITA [Cljapter 4
—
are, one and the same both of these are nothing but water.
The sea and the waves, are limited while the element, water,
is unlimited. Therefore, he who sees water in both the sea and
the waves, sees reality. As are the sea and its waves, so are the
world and the body. As waves appear and disappear in the sea,
so are bodies bom and these perish, in the world. But, both of
these have no independent existence of their own, only God
has independent existence. In God, there is, neither world nor
body. These seem to exist because of the existence of God. Both
the body and the world because of their affinity for nature, are
limited, while God is limitless. He who, instead of seeing the
world and bodies, perceives the Supreme Lord existing equally
in all beings, notices reality (Gita 13/27).
—
Appendix Self-realization or destruction of ignorance takes
place only once and forever. It means that there is no repetition
of Self -realization. The self once realized is realized forever.
The reason is that when ignorance has no independent existence,
then how will ignorance prevail? We are freed from ignorance
because we are ever free from it and the self is realized because
it is ever realized.
The self is existence and knowledge itself . By disregarding
Knowledge itself we have accepted the unreal and by accepting
the unreal, indiscrimination overwhelms. It means that turning
away from knowledge itself we accept the existence of the unreal
and by accepting the existence of the unreal, discrimination is
neglected. In fact knowledge itself has not been disrespected, but
its disregard has been from time immemorial. If we assume that we
have disrespected knowledge, it shows that first we had knowledge.
Therefore if we respect it now, again it may be neglected. But
the knowledge is attained only once and forever.
After self-realization one is never deluded because in fact
delusion has no existence. Only the non-existent perishes and
only the ever existent is attained.
The universe is within the sphere of the embodied self and the
embodied self is within the sphere of the Supreme Soul, therefore
a striver sees the universe in himself ‘draksyasyatmani’ and then
—
he sees the self in God ‘atho mayi’. In ‘draksyasyatmani’ there
is Self -realization (Jiiana viz., knowledge) and in ‘atho mayi’
there is God-realization (Vijnana). In Self-realization there is bliss
of the self while in God-realization there is supreme bliss. By
‘laukika nistha’ (Karmayoga and Jnanayoga) the self is realized
and by ‘alaukika nistha’ (Bhaktiyoga) God is realized.
—
“All is God” Thus the knowledge of God in its entirety
is God-realization. In Self-realization (salvation) there remains
an iota of subtle ego because of which there is difference of
opinion among philosophers and in their philosophical thoughts.
If there is no iota of subtle ego, then how can there be difference
in philosophical opinions? But by God-realization even an iota
(trace) of subtle ego does not remain and all the philosophical
differences come to an end. It means that as long as there is
‘atmani’, there are philosophical differences. But when ‘Vasudevah
sarvam’ (all is God) is realized, all differences come to an end,
‘atho mayi’ expresses this God-realization. In such realization
no existence apart from God is intuited.
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api cedasi papebhyah sarvebhyah papakrttamah
^ II
sarvam jnanaplavenaiva vrjinam santarisyasi
Even if you are the most sinful of all sinners, you shall
undoubtedly, cross all sins by the boat of knowledge (wisdom),
.
alone 36
Comment: —
' Api cedasi papebhyah sarvebhyah papakrttamah '
—There
—
are, three categories of sinful persons (1) The sinful. (2) The
more sinful. (3) The most sinful. The Lord uses the superlative
degree, to emphasize the fact, that even the most sinful of all
sinners can cross the ocean of sin, by the boat of knowledge,
of the self.
The Lord assures strivers that, not only the strivers who are
engaged in spiritual practice, having renounced sins, even those,
who have committed innumerable sins, need not lose heart, as
far as attainment of salvation (God-realization ) is concerned.
Even the most sinful person, can attain salvation in this life,
even immediately if he resolves, never to commit sin, but only
to attain salvation or self-realization. The sins, of such a person
of firm resolve, perish in no time.
As darkness of hundreds of years disappears, as soon as a
lamp is lit, it does not take time, so do sins disappear, as soon
as knowledge of the self is gained.
The Lord uses the term 'Cet' (if ) to clarify the point, that
generally sinners are not engaged in spiritual practice, but it does
not mean that they cannot be engaged in it. If by coming into
contact, with a great soul or by being influenced by an incident
or circumstance or environment etc., they resolve, that they have
to gain knowledge of the self , or God, they cross the ocean of
sins, by the boat of knowledge, of the self .
The Lord, in the thirtieth and the thirty-first verses of the
ninth chapter, declares, "Even if, a man of most vile conduct
worships Me with exclusive devotion, he must be regarded as
righteous, for he has rightly resolved and he attains to eternal
peace very quickly."
—
'Sarvam jnanaplavenaiva vrjinam samtarisyasi ' All the sins,
are incurred when a man assumes his affinity for nature and its
evolute, the body and the world . When he gains knowledge of
all the self , his affinity for them is totally renounced, and he
gets rid of sins.
When he gains knowledge of the self, it means that he

acquired the boat of knowledge. Even the most sinful of all
sinners crosses the ocean of sins, by the boat of knowledge of
the self. This boat, is such as can neither be broken nor can a
hole be made into it, nor be sunk. Through it, one can cross
the ocean of sins.
This boat of knowledge of the self , can be gained through
knowledge-sacrifice (4/33). Discrimination, occupies an important
place, from the very beginning in the knowledge-sacrifice and
attains perfection in the knowledge of the self. When this
perfection is attained, sins perish totally.
—
Appendix Here the Lord by the expression ‘papebhyah
sarvebhyah papakrttamah’ has mentioned the extreme limit of a
sinner. Though the term ‘papebhyah’ being used in plural number
denotes all sinners, yet the Lord has used the term ‘sarvebhyah’
with it. The term ‘sarvebhyah’ also stands for ‘all’. Even by using
these two terms the Lord has used the term ‘papakrttamah’ in the
superlative degree which stands for the most sinful of all sinners.
The term ‘papakrt’ is in the positive degree, then ‘papakrttara’ is
in the comparative degree and ‘papakrttama’ is in the superlative
degree. It means that even the most sinful of all sinners can gain
knowledge ( wisdom ). The reason is that the number of sins may
be large but they are unreal, while knowledge ( wisdom) is real.
How can the unreal face the real? Sin is impure while knowledge
is the purest among the pure (Gita 4/38). How can an impure
thing suppress the pure thing? Therefore sins have no power
to suppress knowledge. The main obstacle to the attainment of
—
wisdom is attachment to the perishable pleasure (Gita 3/37 41 ).
It is because of attachment to pleasure that a man has no relish
for spirituality and without the taste for spirituality, it seems
very difficult to gain knowledge.
u 4ch*fffiM WHircfi ^ c) TT8JTII V9 II

^ ^
yathaidhamsi samiddho gnirbhasmasatkurute'rjuna
’
jnanagnih sarvakarmani bhasmasatkurute tatha
As blazing fires burn fuel to ashes, O Arjuna, so, does the fire
of knowledge, reduce all actions to ashes. 37
Comment: —
'Yathaidhamsi samiddho'gnirbhasmasatkurute'rjuna1
preceding verse, the Lord declared, " You
— In the
can cross the ocean of
sins, by the boat of the knowledge of the self." Now, the question
arises, what will happen to the ocean of sins which still exists.
The Lord clarifies the point, by giving another illustration. He
declares, that the blazing fire reduces fuel to ashes, so does the
fire of knowledge, reduce all actions (sins) to ashes, i.e., all
sins perish.
—
'Jnanagnih sarvakarmani bhasmasatkurute tatha' As blazing
fire reduces fuel to ashes, so does the fire of knowledge, reduce
—
the three kinds of actions (i.e.,) prarabdha (in the form of fate),
sancita (accumulated actions) and Kriyamana (the present actions),
to ashes. It means, that when a man gains knowledge of the self,
his affinity for the actions or the world is totally renounced.
Consequently, the world loses its independent existence and
there remains, only God.
In fact, all actions are performed by the modes of nature
(Gita 13/29). But a man is bound by these, when he thinks that
he is a doer. An actions, such as circulation of blood , growth
of the body, breathing and digestion etc., are performed by the
modes of nature, so are eating, drinking, walking, sitting, seeing
and speaking etc., undertaken. But when one holds, that he is the
doer of those actions, these bind him. A sense of doership, changes
activities into action, otherwise they are mere activities.
By knowledge of the self , the stock of accumulated actions,
is totally destroyed , because, all accumulated actions depend on

ignorance. All present actions are destroyed i.e., change into
inaction, because one has no sense of doership as they do not
bear any fruit. As far as Prarabdha actions (Fate) are concerned,
these produce favourable and unfavourable circumstances, but
a man of knowledge, is not in the least affected by them. He
remains equanimous, without feeling sad or happy. Thus, when
he has no affinity for actions, in the least, all his actions are
reduced to ashes i.e., and are changed into inaction.
—
Link: The Lord, in the first half of the next verse, reveals
the glory of knowledge, while in the second half, He glorifies
Karmayoga ( the Discipline of Action ).
T
* % SH'H IcJSJcl I
4 Id fd II
dew <
na hi jhanena sadrsam
^ ^ 6 II
pavitramiha vidyate
tatsvayam yogasarhsiddhah kalenatmani vindati
Verily, nothing purifies in this world, like knowledge ( jnana).
He who has been perfected in Yoga fully finds it automatically and
.
positively in the self 38
Comment: —
—
' Na hi jnanena sadrsam pavitramiha vidyate' Here the term,
'Iha stands for the human world, because only human beings,
*
are qualified to gain purity. Such opportunities are not available,

in other species. All rights, in other species are acquired through
a human body only.
The belief in the independent existence of the world,
and the desire to derive pleasure out of it, give birth to all sins
(Gita 3/37). By the knowledge of the self , when the world ceases
to have its independent existence, all sins are totally destroyed and
a man becomes completely pure. Therefore, in the world, there
is no other means as capable of sanctifying as knowledge.

The means, such as performance of sacrifice, charity, penance,
adoration, vows, fasts, chanting the Lord's name, meditation ,
breath-restraint, bath in sacred rivers, such as the Ganges, the
Yamuna and the Godavari, destroy sins of a man and purify him.
But none of these is as purifying as is knowledge of the self,
because all of them are means, while knowledge, is the end .
God, is the purest among the pure (Visnusahasra. 10). The
knowledge of self, being conducive to the realization of God,
Who is the purest (most sacred ), is very pure.
—
' Yogasaihsiddhah ' 'Yogasamsiddhah ' (perfected in Yoga)
stands, for the great soul who has attained perfection, in
Karmayoga. Such a great soul, in the fourth verse of the sixth
chapter, has been called 'Yogarudha' (one who is enthroned or
established in Yoga). This state is, the last stage of Karmayoga.
When a striver attains this state, he realizes the self and his
affinity for the world , is totally renounced.
In Karmayoga (the Discipline of Action), all actions are
performed for the welfare of the world without any selfish motive
and without a sense of doership. By doing so, a striver's affinity
for the body and the world, which are evolutes of nature, is
totally renounced. It means, that in that case, the world has no
independent existence, only actions, are performed. This is known
as perfection in Yoga.
When a man is attached to action, and its fruit, he does
not realize 'Yoga' i.e., union with God. In fact, a man has no
affinity for actions and material objects, because he (the self )
is eternal, while these are transitory (perishable). What can the
eternal (Imperishable) self, gain from perishable actions? The
—
self can gain nothing by actions this is called 'Karmavijnana'
(science of action). Having realized this science of action, a
man has no desire to reap the fruit of actions, in the form of
pleasure etc., and then he realizes his natural and eternal, union
with God, which is called ’Yogavijnana' (Science of Yoga). This

is called perfection in Yoga.
—
’Tatsvayam kalenatmani vindatf The knowledge of the self,
which reduces all actions to ashes, and like which, there is no
purifier in this world, is found in the self immediately, when a
KarmayogI becomes, perfect in Yoga.
In the thirty-fourth verse, the Lord said, that a striver
should go to a wise preceptor, who would instruct him in
( that) knowledge. But by doing so, it is not necessary that
he would gain knowledge, of the self. But here, He declares
that a KarmayogI having become perfected in Yoga, gains
this knowledge, assuredly.
The term 'Kalena', used in this verse, needs special attention.
The Lord , has used the third inflexion, which means that through
the discipline of action, one certainly gains knowledge of the
self or realizes God.*
The term ’Svayam’, shows that a KarmayogI gains the
knowledge of the self , while performing his duty, without the
guidance of a preceptor, or the scriptures or any other means.
The expression ’Atmani vindati means, that a KarmayogI, in
1
order to gain knowledge of the self , need not go anywhere else.

When he becomes perfected in Yoga, he finds this knowledge,
in the self.
As the Lord pervades everywhere, He also pervades the self .
But, a person does not realize this fact, because of his inclination
towards the world and disinclination for God .When he performs
his duty scrupulously , for the welfare of others without any
selfish motive, his affinity for the world is renounced i.e., his
identity with the body, sense of meum and desire, for the world
perish, and he finds this knowledge in the self easily. The Lord
* In the term ‘ Kalena’ instead of the second inflexion Kalam , third inflexion has
been used which shows that the fruit will be surely reaped i.e., through Karmayoga
the striver will certainly find this knowledge in the self.
declares, "He who is free from dualities (the pairs of opposites),

is released , easily from bondage" (Gita 5/3).
This knowledge of the self, cannot be gained by the senses,
mind, intellect and other means (instruments). One will find the
knowledge of the self, in himself. The reason is, that the sentient
self can 't be known by the insentient senses, mind and intellect
etc. The means such as, listening to Vedantic texts, cognition and
constant and deep meditations etc., may help, in removing the
obstacles such as notion of impossibility of gaining knowledge
and contrary sentiments etc., but they cannot induce a man, to
gain the knowledge of self. He can gain that knowledge, by
renouncing his affinity for the insentient. As the world can be
seen with an eye but an eye cannot be seen by itself , but it can
be said, that the organ with which any object is seen, is the eye.
So it can be said, that He who is the Knower of all persons and
objects etc., and by Whom all objects etc., are known, is the self
or God, Who is not known by any means (Brhadaranyaka. 2/4/4).
An Important Fact
Having studied, the verses from the thirty-third to the thirty-
seventh, it seems that the Lord has glorified the Discipline of
Knowledge (Jnanayoga). But if we give a serious thought to this,
we come to know, that the Lord says, that knowledge of the
self, which is so glorious and pure and for gaining which He is
advising to go to preceptors, who are well-versed in the scriptures,
and can be easily and certainly, gained through the Discipline of
Action (Karmayoga). The Lord declares, "He who is perfected in
Yoga, finds this knowledge of the self automatically, in himself
(Gita 4/38). Thus, He has actually glorified, the Discipline of
Action. He means to say, that the knowledge of the self, which we
can gain from wise preceptors through obeisance, questioning and
service and by carrying out their directions, practising cognition,
and constant and deep meditation, can be gained also by performing
one's duty of fighting. It is not certain, whether he will gain , the
knowledge of the Self from the preceptors, because they may

themselves not have, realized the Truth. Besides, he may not have
reverence for them. In this process, first he will see all beings in
his self , and then in the Lord (Gita 4/35). Thus, in this process
of gaining knowledge, there is possibility of doubt and delay.
Therefore, the Lord exhorts Arjuna, to follow the Discipline of
Action (performance of duty) by which he will gain knowledge
of the Self , certainly and immediately. So, He does not want
to preach him the common method (of eight, inward spiritual
means), to gain knowledge.
Lord Krsna Himself , is the Lord of all the great souls. So,
how can He order Arjuna to go to the wise, who have realized
the Truth and learn knowledge from them? Further, in the forty-
first verse of this chapter, the Lord eulogizes the Discipline of
Action (Karmayoga), and clearly orders Aijuna, in the forty-
second verse, to fight by being, fixed in equanimity.
— —
Appendix ‘Pavitramiha’ affinity for the world causes
impurity; on Self -realization, when the universe totally ceases
to be, then there is no question of the persistence of impurity.
Therefore in the knowledge (of the self ) there is neither impurity
nor inertness nor modifications.
The term ‘iha’ stands for ‘this world’. It means that Self -
realization is worldly while God-realization is unworldly.
Link:— The Lord, in the next verse, explains, who is eligible

to attain that knowledge.
sraddhavallabhate jnanarh tatparah samyatendriyah

jnanarh labdhva param santimacirenadhigacchati
He who has faith and is devoted to it (i.e., knowledge) and who
controls his senses, gains knowledge (wisdom) and having gained

knowledge he achieves the Supreme peace in no time 39 .
Comment:
— —
'Tatparah samyatendriyah' In this verse, it is mentioned
that a man who is full of faith, gains knowledge. A man lacking
faith, may think that he has faith. So the Lord, has used two
adjectives 'samyatendriyah' (who has subdued the senses) and
'tatparah' (devoted), as the criteria of faith. The striver, who
has subdued his senses, can be called , devoted to knowledge.
If senses have not been subdued, and these hanker after sensual
pleasures, it means, that the striver is not, fully devoted, to the
knowledge of the Self.
—
'Sraddhavallabhate jnanam' The esteemed belief in God,
saints, righteousness and scriptures, is called 'Sraddha' (faith).
So long as, a striver does not realize God, he should have
as much faith in Him , as he has when he has seen something
himself . God pervades everywhere, but He is not realized,
because he believes that He is far away from him. When he
thinks that He is in him, and his only aim is to realize Him, he
gains knowledge of the Self or God.
The world being ever-changing has no existence of its own,
but it seems to exist because of the existence of God. When a
striver has this faith , he gains knowledge of the self immediately.
It is only because of his lack of faith, that he does not gain this
knowledge immediately.
So long as, senses are not subdued and a striver is not
keen in his efforts, his faith may be regarded, as imperfect. If
the senses are attracted towards their objects, there cannot be
any concentration of effort. That results, in the dominance of
something other than practice. Unless, there is exclusive devotion
to practice , faith cannot mature. Because of immature faith, only
realization of the truth (Self ), is delayed , otherwise there is not
at all, any cause for delay, in realizing, the Self that is ever
available and ever present.

A person through obeisance questioning and service, should
gain knowledge from wise preceptors, as mentioned in the thirty-
fourth verse. But, it is not certain, that he will acquire it because,
he can prostrate, question and serve the preceptor, hypocritically,
not from the heart. But, here in this verse, it is mentioned that
he gains knowledge, certainly because he has faith, which is a
trait of the heart (Gita 17/3).
When a striver, has faith that he must gain knowledge of the
self immediately, this is called 'Sraddha'. God is ever-existent and
'1 am also existent and I want to realize God.' Why then delay?
Fully developed faith, immediately leads to God-realization.
An Important Fact
How surprising it is, that the changeful world attracts us,
while the eternal Lord, does not attract us! The reason is, that
we regard the transitory world, as permanent, and want to derive
permanent joy out of it, which is impossible.
In fact, all the worldly objects, including the body, senses,
mind etc., are perishing (decaying), while the Self is eternal. Had
the self not been eternal, who might have seen the changes? If a
man (the self ) had identity with the body, he (the self ) would have
also died, with the death of a body. But it is not so. Thus, it is by
error that he identifies the self with the body otherwise, the self
is eternal, while the world , body, senses, mind etc., are transitory.
Secondly, in this verse, the term 'labhate', has been used. It
means, the attainment of something, which is eternal or whichever
exists. A thing, which has no pre-existence or which is created
and compounded, its acquisition cannot be called 'labhate'. The
reason is, that the thing which did not exist in the past, and
will not exist in future, only appears in the interim, is not but
acquired. To regard acquisition of such a thing appearing in the
interim, is a disrespect to discrimination. The self existed before
the world was created, and It will exist after the destruction of
the world. Actually, the world does not exist, it seems to exist.
The unreal has no existence and the real never ceases to be. As
soon as, we realize this fact, it means that we have faith which
will inspire us, to gain knowledge of the self.
—
'Jhanam labdhva param santimacirenadhigacchati' The Lord,
in the third verse of the ninth chapter, declared, in the negative,
"Those have no faith in this Dharma (knowledge of the Self ),
return to the world of death , without attaining Me." The same
fact, has been mentioned here, in a positive form, when the
Lord declares, "He who has faith, attains to the supreme peace ”
i.e., is liberated , from the cycle of birth and death. Why does a
man not attain, the supreme peace? The answer is, that a man
—
seeks the supreme peace in the perishable world persons and
objects etc., by having a disinclination, for God . The supreme
peace, abides in all beings naturally, but because a person seeks
it in the perishable world , he cannot attain it. When he gains
knowledge of the self, his affinity for the world, which is an
abode of sorrow, is totally renounced and he attains the supreme
peace, which is axiomatic (natural).
— —
Appendix ‘Sraddhavallabhate jnanam’ esteemed belief,
faith and discrimination are necessary for all the shivers. Yes, in
Karmayoga and Jnanayoga there is predominance of discrimination
and in Bhaktiyoga there is predominance of belief -faith. At first
—
the Self-realization is attainable this faith a striver must have,
then only he will strive for it.
—
Link: In the next verse, the Lord speaks ill of the person,
who lacks discrimination, who has no faith and who is of a
doubtful disposition.
cilchUfcd ^ tirT^TjTsf HVl'MIcHd: I I Xo ||

ajnascasraddadhanasca samsayatma vinasyati

nayam loko'sti na paro na sukham samsayatmanah
One who is devoid of discriminative insight, and has no
faith, who is of a sceptical nature, perishes. For the sceptic, there
is neither this world nor the world beyond, nor any happiness
anywhere. 40
Comment: —
'Ajnascasraddadhanasca samsayatma vinasyati ' The
man, whose discrimination is not aroused, or the man whose
—
discrimination is aroused but he does not attach importance to
it, and who lacks faith, such a man of doubting nature, perishes
i.e., is deprived of the spiritual path. Such a person of doubting
nature, uses neither his own discrimination, nor listens to the
teachings of others. So, how could his doubts be removed and
how can he progress spiritually?
It is natural, for a striver who follows the spiritual path to be
confronted with doubts, because his knowledge is imperfect, this
is known as ignorance.* Therefore, the appearance of doubt is
natural, and it is not very harmful. But it proves harmful, when
a person does not make effort to remove it, and he rather wants,
to maintain it. In such cases, the doubt becomes a principle for
the person, and he holds that spiritual practice, is nothing but
hypocrisy. So, he ceases to believe in God and the scriptures etc.,
and becomes an atheist. Consequently, it leads to his downfall.
Therefore, a striver should try to remove his doubt. By doing
so, he will gain knowledge. It is characteristic of a striver to
investigate and discover.
*Ajnaha' (ignorance) does not mean total absence of knowledge but it
means imperfect knowledge. A man (the self ) being a fragment of God can’t lack
knowledge (discrimination) totally . But he attaches importance to the unreal by
regarding as real . Moreover he has no disinclination for the unreal , even when he
regards it as unreal . This is ignorance. If he makes the right use of his knowledge
(discrimination), his ignorance will perish and discrimination will be revealed
because ignorance has no independent existence.
A striver, should go on proceeding further to attain his

aim. He should not be satisfied with, what he has known. He
should have a burning desire to remove his doubts, and acquire
knowledge. By adopting such an attitude, his doubts are removed
by saints or scriptures or by other means. If there is, no one to
remove his doubts, it is removed by God's grace.
An Important Fact
The soul, is a fragment of God (Gita 15/7). Therefore, when
It has a desire to attain God, and feels sad and uneasy without
attaining Him, He cannot tolerate his sadness, and He satisfies
his desire. Similarly, when a striver, gets uneasy or sad, in order
to remove his doubts, the Lord Himself, removes his doubts
and frees him from sadness, he has not to pray to Him even.
An intense feeling of a person to have his doubt removed does
reach God automatically.
The Lord, is a disinterested friend of all beings (Gita 5/29).
So He ever remains prepared to do away with restlessness, sadness
,
and doubts of a man, somehow or the other. One commits an
error, that having known a little he feels that, he has attained
perfect knowledge. This pride leads to his downfall.
—
'Nayam loko'sti na paro na sukham saihsayatmanah' In this
verse, there is description of such a man of suspicious nature,
who is ignorant i.e., who lacks discrimination and who is faithless
i.e., does not follow the preaching of others. Such a man, of
sceptical nature, perishes. For him, there is neither this world,
nor the world beyond, nor any happiness.
In practical life, a man of doubting nature, behaves badly
towards others, because he suspects their integrity and actions etc.
He also cannot attain salvation, because it requires a determinate
intellect, or firm resolve and a man of doubting nature, cannot
resolve, whether he should chant the Lord's name, study the
scriptures, perform mundane actions or attain God-realization
Verse 41] SADHAKA -SANJIVANI 575
and so on. Because of his doubting nature, he cannot attain

happiness or peace. Therefore, a striver through discrimination
and faith, must get rid of a doubt.
When a striver, comes across two contradictory statements,
it leads to scepticism. Such scepticism can be removed, either
by discrimination or through a reverential study of scriptures,
or by following the advice of saints and holy men. Thus, if a
sceptic is lacking in knowledge, he should acquire knowledge
and wisdom. If he is wanting in faith, he should endeavour to
gain faith. It is, because without especially enhancing either of
these two, his scepticism cannot be removed.
—
Appendix If a man has knowledge, his doubt is destroyed
‘Jnanasanchinnasamsayam’ (Gita 4/41) or if he has faith, then
—
—
also his doubt can be wiped out ‘sraddhavallabhate jnanam’
(Gita 4/40). If there is lack of both knowledge and faith, then
doubt cannot be slashed. Therefore the sceptic who is devoid
of knowledge (discrimination) and has no faith (belief ) viz., he
who neither knows himself nor follows the instructions of others
( the wise), has a downfall or is ruined.
Link:— The Lord, having started the topic of the Discipline

of Knowledge in the thirty - third verse , discussed the method of
attaining knowledge and revealed its glory . Then, He declared,
< <
Knowledge which can be gained through prostration and service
etc., from the teacher, can be automatically gained by a man, who
has attained perfection in Karmayoga . ’ After that He described
9
the person who is eligible to attain this knowledge as also the

person, who is ineligible for it . Thus, he concluded the topic.
Now the question arises, what should a Karmayogi do,
in order to attain perfection in Yoga . The Lord, answers the
question, in the next verse .
yogasannyastakarmanam jnanasanchinnasaihsayam
atmavantam na karmani nibadhnanti dhananjaya
He, who has renounced all actions by Yoga, whose doubts have
been destroyed by knowledge and who takes shelter in 'yoga1, him,
actions do not bind, O winner of wealth (Arjuna) 41 .
Comment: —
—
'Yogasannyastakarmanam' All objects, such as body,senses,
mind and the intellect etc., which seem ours, have been bestowed
upon us, so that we may render service to others, with them,
rather, than to lay a claim on these. Therefore, if these are
utilized , in rendering service to others, by considering them as
theirs, the flow of actions and objects is towards the world , and
we realize equanimity, which is axiomatic. Thus, such a KarmayogI,
who through equanimity has renounced his affinity for actions,
is called 'Yogasannyastakarma’, (one who has renounced actions
by Yoga).
When a KarmayogI sees, inaction in action , and action in
inaction i.e., ever remains detached, during performance or non-
performance of actions, he is really 'Yogasannyastakarma'.
—
'Jnanasanchinnasamsayam' Generally, a man has doubts
how he will be able to renounce his affinity for actions, while
performing them, how he will attain salvation, if he does not
work for himself , and so on. But when he knows the reality
about actions, all his doubts are dispelled.* He comes to know
very well, that actions and their fruits are transitory, while the
self , ever remains uniform. Therefore, actions have their affinity
for the world, rather than for the self . In this way when actions
are performed with a selfish motive, a man is attached to these
i.e., develops affinity for them. But, when they are performed for
others, without any selfish motive, affinity for them is renounced.
* The reality about actions has been described from the sixteenth to the
thirty -second verses of this chapter. Out of them the eighteenth verse is an
important one.
It proves, that performance of action for others, not for one's

own self, leads to salvation .
—
'Atmavantam' A KarmayogI, aims at Self -realization. So,
he ever remains self-possessed. All his actions, including eating,
drinking, sleeping and sitting etc., are performed for others (the
world), because actions have an affinity for the world, not for the self.
—
'Na karmani nibadhnanti ' When, a KarmayogI does not
perform any action for himself, his affinity for actions is
renounced and he gets liberated, from the worldly bondage
forever (Gita 4/23).
In fact, it is not actions which lead to bondage, but it is desire
for fruit, sense of mine, attachment and the sense of doership
for actions, which lead one to bondage.
—
Link: In the preceding verse, the Lord declared, " Doubts are
destroyed by knowledge, and affinity for actions, is renounced by
equanimity." Now in the next verse, He orders Arjuna to resort
to Yoga, having cut asunder his doubt.
tasmadajnanasambhutam hrtsthaih jnanasinatmanah

chittvainam saihsayam yogamatisthottistha bharata
Therefore, having cut asunder, with the sword of knowledge
( jiiana), any doubt in thy heart, that is born of ignorance,
while taking shelter in Yoga and then stand up (for the fight),
O Bharata (Arjuna) 42.
Comment: —
'Tasmadajnanasambhutam hrtsthaih jnanasinatmanah
—
chittvainam saihsayam' In the preceding verse, the Lord
declared, "He who has renounced affinity for all actions by Yoga
(equanimity), whose doubts have been dispelled by knowledge,
—
and who is self -possessed actions do not bind him i.e., he is
liberated from the bondage of birth and death. Therefore, He by
using the term 'Tasmat' (therefore), inspires Aijuna to perform
his duty. Aijuna had a doubt how the cruel deed of fighting,
would lead him to salvation. Moreover, he was in a dilemma,
whether he should follow the Discipline of Action or that of
Knowledge. So the Lord advises him, to remove his doubt, so
that he may perform his duty scrupulously. A doubting soul,
can, never perform his duty efficiently.
The expression 'ajnanasambhutam' (bom of ignorance), means
that all doubts are bom out of ignorance i.e., when a man does
not understand the true nature of actions and Yoga. Ignorance,
consists in regarding actions and objects, as one's own and for
one's own self . So long as, there is ignorance, doubt resides in
the heart , because actions and objects are perishable, while the
self is imperishable.
In the third chapter, emphasis has been laid on the performance
(discharge) of duty, while in the fourth chapter, there is an
emphasis on knowing the truth, about Karmayoga. The reason
is, that action can be performed scrupulously, only when reality
is known about it. Moreover, if the truth about actions is known,
such actions, which bind a man, can liberate him from bondage
(Gita 4/16,32). Therefore, in this chapter, the Lord has laid special
emphasis on, knowing the truth about actions.
In the preceding verse, also the Lord pointed out this fact,
by the expression 'Jnanasahchinnasamsayam' (whose doubts have
been destroyed by knowledge). All the doubts of a man , who
comes to know the skill of performance of actions, (duties) are
destroyed. This art of action, consists in doing nothing, for one’s
own self.
—
'Yogamatisthottistha bharata' Arjuna had sunk into the seat
of his chariot, casting away his bow and arrow (Gita 1/47).
He gave the Lord, a flat denial by declaring that he would not
Verse 42] -
fight (Gita 2/9). Here, the Lord directs Aijuna to stand up, for
a fight having resorted to Yoga. The same order was given to
Aijuna, in the forty-eighth verse of the second chapter, when He
said, "Perform action, being steadfast in Yoga." The term ' Yoga',
stands for equanimity (evenness of mind). The Lord declares,
"Evenness of mind is called, Yoga" (Gita 2/48).
Aijuna thought, that sin would accrue to him by fighting
(Gita 1/36, 45). Therefore, Lord Krsna orders him to fight by
having evenness of mind; thus he would not incur sin (Gita
2/38). In this way, we see that performance of duty by being
equanimous, is a means to be liberated from, the bondage of actions.
In the world, innumerable actions are performed, but we remain
free from their bondage, because we have neither attachment
nor aversion for them. It is because of attachment or aversion,
that we are linked with actions. When we become free, from
attachment and aversion i.e., get established in equanimity, we
are not connected with actions and thus become free, from the
bondage of actions.
The self , ever remains equanimous and uniform, while
actions and their fruits, always undergo changes. When actions
are performed for others and objects are regarded as others' and
for them, affinity for actions and objects, is totally renounced
and equanimity, which is axiomatic, is automatically realized.
3 y> flrtifcfa W
1FT IIVII
om tatsaditi srimadbhagavadgitasupanisatsu brahmavidyayam
yogasastre sfikrsnarjunasamvdde jndnakarmasannydsayogo
nama caturtho'dhyayah
Starting with Om, Tat, Sat, the names of the Lord, in
the Upanisad of Bhagavadglta , the knowledge of Brahma, the
supreme, the scripture of Yoga and the dialogue between Sri
Krsna and Arjuna, this is the fourth discourse so designated :
"The Yoga of Knowledge as well as the Discipline of Action

and Knowledge " .
This fourth chapter, is designated as ’Jnanakarmasannyasa-
yoga*, because in this chapter there is the description of ’Karmayoga'
(the Discipline of Action) and 'Sankhyayoga' (the Discipline of
Knowledge), in order to attain the Supreme Knowledge i.e.,
God-realization.
Words, letters and Uvaca in the Fourth Chapter
(1) In this chapter in *Atha caturtho*dhyayah' there are three
words, in Arjuna Uvaca * etc., there are six words, in verses
there are five hundred and eleven words, and there are thirteen ,
concluding words. Thus the total number of the words, is five
hundred and thirty-three.
(2) In this chapter in *Atha caturtho'dhyayah * there are seven
letters, in Arjuna Uvaca * etc., there are twenty letters, in verses,
there are one thousand three hundred and forty-four letters, and
there are fifty concluding letters. Thus the total number of the
letters, is one thousand four hundred and twenty-one. Each of
the verses of this chapter consists of thirty-two letters.
(3) In this chapter 'Uvaca' (said ) has been used three
—
times Sribhagavanuvaca' twice and 'Arjuna Uvaca’ once.
Metres Used in the Fourth Chapter
—
Out of the forty-two verses of this Chapter, in the first quarter
of the thirty-first and thirty-eighth verses, and in the third quarter
of the second , tenth, thirteenth and fortieth verses, 'na-gana being
-
used there is 'na vipula' metre; in the first quarter of the sixth
-
verse, ’ra-gana' being used there, is 'ra vipula metre; in the first
quarter of the twenty-fourth verse and in the third quarter of the
-
thirtieth verse, 'bha-gana' being used there, is 'bha vipula' metre.
The remaining thirty-three verses, possess the characteristics of
right, 'pathyavaktra', anustup metre.
II Shri Hari II
Fifth Chapter
INTRODUCTION
Lord Krsna, in the fourth chapter, from the thirty-third to
the thirty-seventh verse, praised the tradition of going to teachers,
who have realized the Truth, having renounced actions and
sense-objects and directed Aijuna to gain knowledge from them
(Gita 4/34). In this process of Self-realization, it is indispensable
to meditate upon God in solitude by renouncing action. Aijuna
did not want to fight, because he thought that he would incur
sin, by fighting. He wanted to attain salvation. So Aijuna
thought, that the Lord was asking him to gain knowledge, by
renouncing actions.
Then the Lord, in the thirty-eighth verse of the fourth chapter,
declared, "He who is perfect in Yoga, gains it (knowledge) in
the Self." It means that a striver following the Discipline of a
action, need not go to the great persons, who have realized truth
nor has he to practise any other spiritual discipline, in order to
gain knowledge. Thus Karmayoga (the Discipline of Action) as
the means of Self-realization has been commended here.
Aijuna, in the thirty-third verse of the fourth chapter, heard
the glory of the customary method of gaining knowledge and
in the thirty-fourth verse by the term 'viddhi', he held it as the
Lord's order for him to gain knowledge by that method. He heard
the praise of Karmayoga (the discipline of action), in the thirty-
eighth verse and the forty-first verse. In the forty-second verse,
He ordered him to perform his duty of fighting. Thus, having
heard the glory of 'Jnanayoga' and 'Karmayoga' both, and also
His order to gain knowledge and to perform one's duty, Aijuna,
could not decide which one of the two disciplines, was better.
Therefore, in order to get his doubt cleared by Lord Krsna,
Arjuna puts a question.
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^^
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uvaca
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^ ^ PlISRH
sannyasam karmanam krsna punaryogam ca samsasi
^ II
^ II
yacchreya etayorekam tanme bruhi suniscitam

Arjuna said:
O Krsna thou praisest, the renunciation of actions externally
(Sahkhyayoga) as well as their unselfish performance (Karmayoga),
tell me, for certain, which one of the tw;o is decidedly conducive
.
to my good 1
Comment: —
—
'Sannyasam karmanam krsna ' Aijuna, did not want to
fight, because he did not want to kill his kinsmen. In order to
support his stand, Aijuna put forward several arguments, as in
the first chapter. He said, that fighting would incur sin (Gita
1/45). According to him, it was better to live in the world even
by begging than to fight (2/5) and he bluntly said to Krsna, that
he would not fight (2/9).
Generally, a listener interprets a preacher's word, according
to his own views. Having seen his kith and kin, Aijuna, out of
delusion, thought it proper, to abandon his duty of fighting. So,
he interpreted the Lord's word, according to his view, that He was
praising the attainment of Self -realization, by renouncing actions.
—
'Punaryogam ca samsasi' The Lord , in the thirty-eighth verse
of the fourth chapter, declared, "He who is perfected in Yoga,
finds this knowledge (wisdom) of the Self, certainly without the
aid of any other spiritual discipline." Keeping this fact in mind,
Aijuna says to the Lord, that sometimes He praises the Discipline
of Knowledge (4/33), while at other time He commands the
Discipline of Action (4/41).
—
'Yacchreya etayorekam tanme bruhi suniscitam ' This question,
was put by Aijuna, in the seventh verse of the second chapter
also. In response, the Lord, having explained Karmayoga, ordered
Arjuna to perform action, being established in Yoga, (even-
mindedness), in the forty-seventh and forty-eighth verses of the
second chapter. Again, in the second verse of the third chapter,
Aijuna asked the Lord, "Tell me decisively, the one way by
which I may attain to the highest good, (bliss or salvation)." In
response, the Lord, in the thirtieth verse of the third chapter,
ordered him to fight, being free from desire, feeling of mineness
and mental woe (grief ) while, in the thirty-fifth verse He declared ,
"Better is one's own duty, though devoid of merit than the duty
of another well discharged."
In this chapter also, the Lord clearly declares, "The unselfish
performance of action, is better than the renunciation of action"
(5/2); "a Karmayogi is easily set free, from bondage" (5/3);
"renunciation is difficult to attain, without Yoga ( Karmayoga) but
a Karmayogi attains, quickly, the Absolute" (5/6). Thus, the Lord
explains to Aijuna, that he should follow the Discipline of Action,
by which he can attain to the Absolute, very quickly and easily.
Arjuna was, especially interested in attaining salvation. So,
time and again, he asked Lord Krsna, the way to attain salvation
(2/7; 3/2; 5/1). A keen desire, plays an important role, in attaining
salvation. Even without dispassion, a striver having a keen desire
for salvation, can follow the Discipline of Action, in order to
attain his aim of salvation. Aijuna was not totally dispassionate,
but he had a keen desire to attain salvation, and so he was a
deserving candidate.
The thirty-second verse of the first chapter and the eighth verse
of the second chapter, reveal that, not to speak of the kingdom
on earth, Arjuna does not even desire to attain , an unrivalled
sovereignty, over the gods. But it does not mean that Aijuna
had no desire to gain a kingdom and pleasures, because he said
that he longed neither for victory nor kingdom nor pleasures,

by slaying his kinsmen. It means, that he was prepared to gain
victory or kingdom, without slaying his kinsmen. Again, in the
sixth verse of the second chapter, he said, "We don't know
whether we shall conquer them, or they will conquer us, and
we do not want to live by slaying them." It means, that if it was
certain, that they would conquer the enemy and if they could
get the kingdom without slaying them, they were prepared to
gain it. Further, in the thirty-seventh verse of the second chapter,
the Lord said to Arjuna, that he would be benefited in either
case. If he was killed, he would go to heaven, and if he became
victorious, he would enjoy the earth. Had Aijuna, no desire, in
the least, to go to heaven and to enjoy the worldly pleasures,
the Lord, perhaps, would not utter such words. It means, that
Aijuna could not cultivate real dispassion, but he had a desire
to attain salvation, which is also clear in this verse.
—
Link: Now, the Lord answers Arjuna's question.
* 44
< >
^131 I
41* II R II
ci
^ snbhagavanuvaca
sannyasah karmayogasca nihsreyasakaravubhau
tayostu karmasannyasatkarmayogo visisyate
’Sannyasa * (discipline of knowledge) and ’Karmayoga’ (discipline
.
of action) both lead to salvation But of the two ’Karmayoga * is
superior to ’Sankhyayoga’ 2 .
Comment: —
[According to the principle of the Lord every person can
Verse 2] -
follow the Disciplines of Action and Knowledge, (Renunciation

of Actions) of whatever caste, order of life and sect etc., he may
be because His precept is not for the people of any particular
caste, order of life or sect etc. In the first verse of this chapter
Aijuna called the customary method of gaining knowledge
by approaching enlightened soul having renounced actions as
'Karmasannyasa' (Renunciation of Actions). But according to
the Lord's precept a person can gain knowledge by following
the Discipline of knowledge even without renouncing actions..
Therefore, the Lord, supporting the customary principle of Aijuna,
answers the question according to His own tenet. ]
—
'Sannyasah' Here, this term, 'Sannyasah' stands for 'Sahkhyayoga'
(Discipline of Knowledge), rather than renunciation of actions.
While answering Arjuna's question, the Lord discusses the path
of 'Sahkhyayoga', in order to gain knowledge. Through that
Sahkhyayoga, every man, while performing his duty, according
to his caste, order of life and sect etc., in every circumstance,
can gain knowledge, of the self i.e., attain salvation.
In the 'Sahkhya' discipline, there is prominence given to
discrimination. This discipline cannot be successful, without keen
dispassion and discrimination. While following this discipline,
a striver keeps his eye only on God, without accepting the
independent existence of the world. So, the Lord declares, "The
goal of the Unmanifested, is hard to reach by the embodied being ”
(Gita 12/5). In the sixth verse of this chapter, also the Lord
declares, that Sannyasa is difficult to attain without Karmayoga,
and Karmayoga is an easy means, to get detached from the world.
—
'Karmayogasca' Every human being, has been attached to
the performance of actions, from time immemorial. In order
to, do away with this attachment, performance of action, is
indispensable (Gita 6/3). Karmayoga, is the art of performing
actions, in order to, get rid of this attachment. In Karmayoga,
(Discipline of Action), every action, whether trivial or otherwise,
is not to be taken note of; but it has to be performed, for the

welfare of others without any selfish motive, in order to get
detached from it. So long as, actions are performed with a desire
for their reward, one remains attached to these.
—
’Nihsreyasakaravubhau' In response to Arjuna's question,
which he put in the first verse, the Lord says, that both Sankhyayoga
and Karmayoga, lead to salvation , because the same equanimity is
attained, through both of these. The same fact, has been clarified,
in the fourth and the fifth verses of this chapter. It has also
been pointed out by the Lord, in the twenty-fourth verse of the
thirteenth chapter, when He declares, "Some attain knowledge, of
the self by the path of knowledge, while others attain it by the
path of action." Thus, both the paths of knowledge and action,
are independent paths, to attain God (Gita 3/3).
—
'Tayostu karmasannyasat' Sankhyayoga, is of two kinds one—
has been described, in the thirty-fourth verse of the fourth chapter,
in which there is physical renunciation of actions, while the other
has been described, from the eleventh to the thirtieth verses of
the second chapter, in which there is no renunciation of actions.
Here the expression 'Karmasannyasat' stands, for the two kinds
of Sankhyayoga.
—
'Karmayogo visisyate' The Lord, in the third verse, explains
that a Karmayogi should be regarded as a perpetual SannyasI,
( with the spirit of renunciation), because he is easily released
from worldly bondage. Again , in the sixth verse, He declares
that renunciation is difficult to attain, without Karmayoga and
a Karmayogi quickly attains to the Absolute. It means, that
in Sankhyayoga (Discipline of Knowledge), there is need of
Karmayoga , while in Karmayoga, there is none for Sankhyayoga.
Thus, out of the two, which lead to salvation, the path of action,
has been declared to be superior, by the Lord.
A Karmayogi, performs actions for the welfare of the world
and also to set an example to the masses (Gita 3/20), without any
selfish motive. This sort of action is called a sacrifice in Gita.

He, who performs actions for himself is bound (Gita 3/9, 13).
But a KarmayogI, who works only for the welfare of the world
without any selfish motive, is liberated from the bondage of all
actions (Gita 4/23). Therefore, Karmayoga is better of the two.
The path of action, can be followed by all the people, of all
castes, creeds and order of life etc., under all circumstances. But
the Karmasannyasa (renunciation), Aijuna talks about, can be
followed, only under special circumstances (Gita 4/34), because
all the people cannot come across such great men , who have
realized the truth. Moreover, they cannot have full faith, in those
great souls and have an opportunity to live, in their company.
Thus Karmayoga, is better of the two.
Karmayoga, consists in making proper use of available
circumstances, even savage deeds of fighting. No one is incapable,
and dependent on following this path of action , because in it,
there is no desire to acquire anything. It is the desire, which
makes a man incapable and dependent.
A sense of doership, and the desire to reap the fruit of actions,
lead to bondage. A Sankhyayogl and a KarmayogI both, have to
renounce their affinity, for the world. A Sankhyayogl, roots out
a sense of doership through dispassion and discrimination, while
a KarmayogI, discards it by performing actions, for the welfare
of others, without any desire for the fruit of actions. Thus, the
former is liberated by renouncing a sense of doership, while the
latter is liberated, by renouncing desire to reap the fruit of action.
If a striver, renounces the sense of doership, his desire for the
fruit of action, is also renounced; and if he renounces the desire
for the fruit of action, his sense of doership is renounced. A man,
has a sense of doership, only when he has a desire, to acquire
something or the other. When actions are performed without
desire for fruit, these change, into inaction . Thus a KarmayogI
is like as instrument, has no sense of doership.
588 §RIMADBHAGA V ADGITA [Chapter 5
A striver, tries to renounce his attachment to the worldly

beings, objects and circumstances etc., because it leads him to
bondage. In order to renounce it, he does not consider any being
or object etc., as his own nor does he do and desire anything,
for himself . All his actions are performed for the welfare of
others, without any selfish motive. The desire for fruit of action
causes a sense of doership and a sense of 'mine'. If he has no
desire for the fruit of action, his sense of doership, comes to an
end. It is not actions, but attachment to them and the desire for
fruit, which lead to bondage. When one does not derive pleasure
out of actions, nor does he desire fruit, how can a sense of
doership remain? When he has no desire for the fruit of action,
his sense of doership merges, in the aim (God) for which action
is performed and then only God remains.
The 'egoism' of a KarmayogI, perishes quickly and easily,
because he works for others. So his egoism is, also absorbed
in rendering service to others. But the egoism of a JnanayogI,
(he who follows the path of knowledge) .continues to exist, as
,
he holds that he is a 'Mumuksu' (seeker of salvation) and he
1
works for his salvation. A KarmayogI, performs all activities

for the good of others. Thus his ego subsides. On the other
hand, a JnanayogI practises discipline, for his well-being. His
ego subsists, as he practises discipline, for himself.
A prominent feature of 'the Discipline of Knowledge’, is the
lack of independent existence of the world; while an important
feature of 'the Discipline of Action', is lack of attachment. A striver,
following the Discipline of Knowledge, through discrimination,
wants to hold that there is no independent existence of the world
but due to his attachment to the worldly objects, it is very difficult
for him to hold this opinion, in his practical life. But a striver,
following the Discipline of Action, gets rid of his attachment
automatically, as his aim, is to render service to others, without
any selfish motive. Moreover, it is easy for a KarmayogI, to
renounce objects, as these will be utilized by others; while it is

difficult for a JnanayogT to renounce them, by regarding these,
as transitory and illusive, unless his dispassion, is very keen.
Secondly, a JnanayogT easily abandons objects of inferior quality,
but these of superior quality which he considers useful for him,
cannot be easily, abandoned. But a KarmayogT, may offer objects
which are useful for him to others, easily, because he believes that
these will be used by others. If there is, an extra slice of bread
in a plate, we try to put away the one which is stale, spoiled
and dry; but if we want to give a slice to anyone, we will give
a good one, so that it may be used by him. So, the Discipline
of Knowledge, is very difficult to practise, without renouncing
attachment. It is because of attachment that a JnanayogT, being
entangled in worldly pleasures, may have a fall.
A man, cannot renounce attachment, merely by knowing the
unreal, as unreal.* Though objects seen on a screen, in the cinema
are unreal, yet a cinema-goer gets attached to the cinema and
wastes his time, money, eyesight and character. It is attachment,
rather than the object which bind a man. Thus, an object which
may be either real or unreal, or it may transcend the two, but
it binds a man if he is attached to it. So a striver, should try to
root out this attachment.
—
Appendix Though without ‘Yoga’ both ‘Karma’ and ‘Jnana’
lead to bondage yet performance of actions does not lead to
as much ruin as the bookish knowledge does. Mere bookish
knowledge can lead to hells —
‘ajnasyardhaprabuddhasya sarvam brahmeti yo vadet
mahanirayajalesu sa tena viniyojitah
( Yogavasistha sthiti 39)
* A man can renounce the unreal by regarding it as unreal by being established
in the self . This establishment in the self does not depend on instruments such as
the mind and intellect etc. , because they themselves are unreal . How can we get
rid of the unreal while our affinity of the unreal subsists and we depend upon it
for realising the Real?
590 SRIMADB HAGAVADGiTA [Chapter 5
‘He, who preaches the gospel ‘all is Brahma’ to an ignorant

man, condemns that man to the snare of fightful hells.”
Therefore the man who perform actions is superior to the man
possessing bookish knowledge. Then what can be said about the
superiority of the person who follows the Discipline of Action!
A JnanayogI is useful only for himself but a KarmayogI is useful
for the entire universe. He, who is useful for the universe, is
—
also useful for himself this is the rule. Therefore a KarmayogI
is superior to a JnanayogI.
The Discipline of Action can be practised without the
Discipline of Knowledge but the Discipline of Knowledge is
difficult to attain without the Discipline of Action (Gita 5/6).
Therefore Karmayoga is superior to Sankhyayoga, Discipline of
Devotion is superior to Discipline of Action. Therefore in the
Gita there is description first of Sankhyayoga, then of Karmayoga
and afterwards of Bhaktiyoga.* In this order the Yogas have
been discussed.
—
Karmayoga and Jnanayoga both bear the same fruit (Gita
5/4-5). In their practices ‘Karmayoga’ and ‘Bhaktiyoga’ are
—
one ‘maitrah karuna eva ca’ (Gita 12/13); because Karmayoga
—
and Bhaktiyoga in both, feeling of providing happiness to others
reigns. In the performance of actions ‘KarmI’ (One who perform
actions) and ‘KarmayogI’ (who without attachment acts for the
welfare of others) are one (Gita 3/25) and in the performance
of actions, an enlightened soul and God are similar (one) (Gita
—
3/22 26). In this way a KarmayogI becomes one with a KarmI,
yogastrayo
—
* The same order has been followed in the Bhagavata
maya prokta nrnaiii sreyovidhitsaya
jnanarh karma ca bhaktisca nopayo’nyo’sti kutracit
(Snmadbha. 11/20/6)
“ I have mentioned three yogas for the men who want to attain
—
salvation Jnanayoga, Karmayoga and Bhaktiyoga. Besides these three there
is no other way for salvation.’*
—
a Jnanayogi, a BhaktiyogI and God, all the four this is the
special characteristic of Karmayoga.
In ‘Sankhyayoga’ a subtle trace of ego may persist but in
‘Karmayoga’ because of the total detachment from actions and
objects, no subtle trace of ego subsists. In Karmayoga, ‘Akarma’
remains (Gita 4/18) while in Sankhyayoga the soul (self ) remains
(Gita 6/29).
Link:— Now, the Lord in the next verse, explains why

Karmayoga is better of the two.
Pi si-til % rpsr
jneyah sa nityasannyasi yo na dvesti na kanksati
II
^n
nirdvandvo hi mahabaho sukharii bandhatpramucyate
He who neither hates nor desires anything should be known
as a Nitya SannyasI (ever a renouncer); for, free from dualities
(pairs of opposites) he is liberated easily from bondage, O mighty-
armed (Arjuna). 3
Comment:—
'Mahabaho'
— The term 'Mahabaho', stands for one who is
mighty-armed i e , brave, and also for one, whose brothers and
..
friends, are great men . Aijuna's friend, was Lord Krsna, the
disinterested friend of all beings, and his brother was Yudhisthira,
the most righteous person , who had no enemy. By addressing
Arjuna as 'Mahabaho', the Lord means to say, that he possesses
the might to follow the path of action easily.
'Yo na dvesti'—A KarmayogI, does not hate any being, object,
circumstance or principle etc., but he renders selfless service to
everyone. If he has the least, hatred for anyone, he cannot follow,
the Discipline of Action, scrupulously. He should give priority,
in rendering service, to a person for whom he bears, even a little
malice. The Lord, by using the expression ’Na dvesti', first of

all, wants to impress, that he who deems someone, as bad and
wants to harm him, cannot grasp the secret of ’Karmayoga'.
A Vital Fact
For a KarmayogI, it is more significant to renounce evil,
rather than to do good, for the welfare of others. Actions and
objects are limited and, therefore, only limited service, can be
rendered with such resources. But, when a man renounces evil,
his unlimited inward feeling, is prominent. Secondly, by doing
good to others, a person cultivates notion of pride, which is the
root of all demoniac traits. Where there is imperfection, there
is pride. On the contrary, where there is perfection, pride is out
of the question.
/
If a serious thought is given, it becomes clear that no good

can be done, without the help of perishable objects. In fact, those
perishable objects are not ours, but they are of those, whose
service is rendered with them. Then, if a man is proud of doing
good, it is attachment to the perishable. So long as, a man is
attached to the perishable, he cannot attain Yoga. The pride of
doing good, is more disastrous, than other evils, because it settles,
in the sense of Tness. Actions and their fruits disappear, but
pride settled in the sense of Tness, never disappears. Secondly,
an evil as an evil, can be easily renounced. But when an evil
disguises itself as a virtue, it is difficult to renounce it. In the
same way, we can easily discard iron hand cuffs, but we find it
difficult to discard gold ones, because they look like ornaments.
When evil is renounced, by a man, good to the entire world, is
automatically done by him. A person, free from evil, does good
to the entire universe, even while, leading a secluded life, in a
Himalayan cave.
—
'Na kanksati' Renunciation of desire, is very important , in
Karmayoga. A KarmayogI does not desire, any being or object
or circumstance. Renunciation of desire, is very much connected

with the welfare of others. By rendering service to others, we
get the required strength to give up desire.
In Karmayoga, it is a doer who is desireless, not action.
Being inert, actions are not desireless or otherwise. All actions,
are dependent on the doer. A doer being desireless, his actions
are called desireless. Those actions, without expectation of fruit,
are called 'Karmayoga'. 'Karmayoga' and 'Niskama-karma' both
are synonyms. 'Karmayoga' is never 'Sakama' (with a selfish
—
motive). The desireless doer, remains detached from the fruit
of action.
When actions are performed without any selfish motive, it
is called Karmayoga. When actions are performed in this way,
the doer becomes detached, from the fruit of actions. But, when
he performs actions by being attached to fruit of actions, he
is bound (Gita 5/12). When all actions are performed for the
welfare of others, without any selfish motive, a striver is easily
set free, from bondage. Therefore a doer should ever remain
desireless. The more, selfless he is, the more efficient, the practice
of the discipline. On being totally desireless, the KarmayogI
reaches, consummation.
—
'Jiieyah sa nityasannyasi' Arjuna thought it better to live
in the world even by begging, than to fight (Gita 2/5). So in
response to his statement, the Lord seems to clarify, that such
renunciation apprehending the death of teachers is external
( outwardly); but real renunciation consists, in being free from
attachment and aversion, while performing action.
Further, in the first verse of the sixth chapter also, the Lord
declares, "He who does not light the sacred fire, is not a Sannyasl."
It means, that a person who renounces all actions, such as sacrificial
fire etc., is not a Sannyasl. Sannyasa (renunciation), is an inward
attitude, by which a KarmayogI renounces his dependence, on
the world. Such a KarmayogI is a real Sannyasl (renouncer).
Sannyasa (renunciation), consists in the performance of actions

without being attached to them, in anyway. A striver, who has
no affinity for actions, has never to reap its fruit (Gita 18/12).
Therefore, a KarmayogI, while performing actions sanctioned by
the scriptures, is ever a SannyasI (renouncer).
It is difficult to follow, the Discipline of Knowledge, without
following the Discipline of Action. Therefore, a striver who follows
the Discipline of Knowledge, is first a KarmayogI and then a
SannyasI (Sankhyayogl). But, for a KarmayogI it is not necessary
to follow the Discipline of Knowledge. So, a KarmayogI is a
SannyasI ( renouncer), from the very beginning.
He, who has renounced attachment and aversion, need not go
to the renounced order. When a striver resolves, that any person,
object, senses, mind and intellect, are neither his nor for him;
and he has neither attachment nor aversion for them, he is, ever
a renouncer. A KarmayogI, while performing either mundane or
spiritual actions, ever remains detached. This detachment is real
renunciation. Therefore, he should be known , as one who has
ever the spirit of renunciation.
'Nirdvandvo hi .sukham bandhatpramucyate'* At the
beginning of the spiritual discipline, a striver has opposite
experiences in the form of attachment and aversion. He, through
—
good company, study of scriptures and discrimination, decides
on God-realization as his aim, but his so-called mind and senses,
etc., are naturally, inclined towards pleasure and prosperity. Thus,
sometimes he wants to attain God, while at other times, he hankers
after worldly pleasures and prosperity. His inclination changes
* There is description of this sort of release from bondage in the Gita in the
—
following expressions: ’Shall cast off bondage of action' (2/39); 'protects one
from great fear' (2/40); 'one casts off in this life both good and evil deeds’ (2/50);
’shall be liberated from the evil' (4/16, 9/1); 'shall cross all sins (4/36); ’having
attained Me these great souls don’t take birth here which is the place of pain and
which is non-eternal’ (9/28); and 'I straightway deliver from the ocean of death-
bound existence' (12/7) and so on.
according to the company he keeps. But he cannot enjoy, the

worldly pleasures undisturbed, because the latent impressions of
good company etc., cause dispassion (disinclination for pleasures)
in his mind. Thus, there is a duel between pleasure and spiritual
practice. Egoism, hinges on this duel. When a striver, has a
determinate intellect, only to realize God, rather than to hanker
after worldly pleasures and prosperity, this duel comes to an end
and his egoism, merges in God.
There is a struggle between, the pairs of opposites, so long
as a man, derives pleasures out of the persons and objects etc.
This inclination for pleasure does not let the determination for
God-realization, become firm. So there is a struggle. When a
striver has a determinate intellect, that he has to work for the
welfare of others without hankering after worldly pleasures, he
becomes free from the pairs of opposites.
By the expression 'Na dvesti na kanksati', the Lord, advises
strivers, that they should be free from antithetical feelings. Hate
(aversion ) and desire (attachment), are stumbling blocks to God-
realization. A man, has to reap the fruit of his past actions, in
the form of desirable and undesirable circumstances, whether
he desires them or not. But, it is an error, that he is attached
to desirable circumstances and has aversion for the undesirable
ones. As soon as, this error is rectified through discrimination,
he becomes free, from attachment and aversion .
Secondly, the self always exists independently, without
the help of objects, persons and actions etc. A man, (the self )
(the soul), has its existence, during sound sleep, also when he
is oblivious of the entire world . In the wakeful and dreamy
states, he can exist, even without any being and object. So, why
should he have attachment or aversion for them? By thinking
so, attachment and aversion, come to an end.
Attachment and aversion, are perishable, but a person being
attached to persons and objects etc., wants to maintain these. As
far as desire for God-realization is concerned, it ever remains

uniform, because the self is a fragment of God. But the desire
seems to increase and decrease, because of his less and more
attachment for the world, respectively. His desire to live, to
know and to be happy, is in fact, the desire to attain the Truth,
Knowledge and Bliss i.e., God. This desire, constantly prevails
in a human being. When attachment to the world, is renounced
and there is only one desire for God-realization, he becomes
free, from the pair of opposites.
A striver, following anyone of the three paths of action,
of knowledge or of devotion, must be free from the pairs of
—
opposites. So long as, there is delusion of the pairs of opposites,
a man is not liberated from bondage (Gita 7/27). Attachment
and aversion, are enemies which are the stumbling blocks to
God-realization (Gita 3/34). When a striver, becomes free from
dualities, (pairs of opposites), attachment and aversion perish,
and then he attains, God easily.
It is because of attachment and aversion, that a man gets
entangled in the worldly snare. All spiritual disciplines, are
practised in order to, wipe out attachment and aversion.* When
attachment and aversion are wiped out, the ever-present Lord is
naturally attained without effort. The reason is, that He is not
realized through unreal, but is realized, by renouncing the unreal.
The unreal world seems to exist, because of attachment and
aversion. It automatically goes, into extinction. So, if a striver is
neither attached to nor has an aversion, for the perishable world, he
will naturally attain salvation i.e., will be released, from bondage.
—
Appendix Equanimity in favourable and unfavourable
circumstances and freedom from the feeling of pleasure
and pain is to be ‘nirdvandva’ viz., free from dualities ( pairs
of opposites).
* The only desired aim of all spiritual practices of Yogis is to get rid of
attachment to the entire world (Srimadbhagavata 3/32/27).
Verse 4] SADHAKA-SANJF/ ANI 597
In identification (of the self with the non-self ), if there is

predominance of the sentient, there is eagerness (curiosity) and
if there is predominance of the insentient, there is desire. A man
has the real hunger for the imperishable Divinity but he has the
relish for the perishable because he wants to satisfy the hunger
of the imperishable by the perishable. This duality between
hunger and relish strengthens a man’s worldly bondage. When
his attachment and aversion to the world are wiped out, then his
thirst for Self-realization is fulfilled and his desire is wiped out
and he becomes free from dualities (pairs of opposites).
—
Link: In the first half of the second verse of this chapter;
the Lord declared "Disciplines of Knowledge and Action both —
lead to salvation. " The Lord , explains the same point, in the
next two verses.
MPJSCII: I
mc-iHJI '* II
sankhyayogau prthagbalah pravadanti na panditah
ekamapyasthitah samyagubhayorvindate phalam
The ignorant, not the wise , speak of the Discipline of Knowledge
(Sankhyayoga) and Discipline of Action (Karmayoga), as different.
He, who is well established in one, gets the fruit of both. 4
Comment: —
—
'Sankhyayogau prthagbalah pravadanti na panditah ' Aijuna,
in the first verse of this chapter, called the method of gaining
knowledge from the wise who have realized the Truth, having
renounced actions, as Karmasannyasa. In the second verse, the
Lord, attaching importance to His principle, called it Sannyasa
and Karmasannyasa. Now, the Lord calls it 'Sankhya'. By
Sankhya, He means establishment in the self by discriminating,
the self from the body. According to Him, 'Sannyasa' and
'Sankhya', are synonyms, in which there is no need of renouncing

actions physically.
What Aijuna calls 'Karmasannyasa' is undoubtedly, a kind
of Sankhya' mentioned by the Lord, because after receiving
'
instruction from a preceptor a striver, comes to know reality,
about the body and the soul.
The Lord, by the term 'Balah', means to convey that those,
who say that Sankhya (Discipline of Knowledge) and Karmayoga
(Discipline of Action), produce different results, are children viz.,
and ignorant , even though , they may be aged and intellectual.
But the wise, say that both of these produce the same result,
though they may be different, as means. The Lord Himself, in the
third verse of the third chapter, declared the twofold path the—
—
path of knowledge and that of action different as means, but
the goal is one.
—
'Ekamapyasthitah samyagubhayorvindate phalam ' In the
Gita, time and again, it has been pointed out, that the result
of the practice of Sankhyayoga, (Discipline of Knowledge) and
that of Karmayoga (Discipline of Action), is the same. In the
twenty-fourth verse of the thirteenth chapter, the Lord declares
that the self or God can be perceived, both through the path of
knowledge and that of action. In the nineteenth verse of the third
chapter, it has been mentioned, that a man reaches the Supreme,
through the Discipline of Action, while in the fourth verse of
the twelfth chapter and the thirty-fourth verse of the thirteenth
chapter, it has been mentioned, that strivers reach the Supreme
by following the Discipline of Knowledge. Thus according to
the Lord, both of the paths lead to the same destination.
—
Appendix He who knows the scriptural topics but does not
know the reality about ‘Sankhyayoga’ and ‘Karmayoga’ deeply,
is indeed a child viz., is ignorant.
In whole of the Gita the term ‘phala’ (fruit) for the
imperishable reality has been used only in this verse. The term
—
‘phala’ means ‘result’. Karmayoga and Jnanayoga the Lord’s
purpose in calling the reality attained by these two disciplines as
‘phala’ is that in these two disciplines, a man’s effort is important.
In Jnanayoga effort in the form of discrimination is important
and in Karmayoga effort in the form of action for the welfare
of others, is important. A striver’s own effort (labour) proves
fruitful, so it has been called ‘phala’ (fruit). This fruit is not
—
perishable. Karmayoga and Jnanayoga both of them bear fruit
in the form of Self-realization or attainment of the Absolute.
‘Performance of duty’ is Karmayoga and ‘Inclination to do
nothing’ is Jnanayoga. The reality which is attained by doing
nothing, is attained by discharging one’s duty. ‘Performance’ (to
do) and ‘non-performance’ (not to do) are the means (spiritual
disciplines) and the reality which is attained by these means is
the end (goal).
STPZTcTT^TFT CIEIWIM •‘ M Mcl I

"
rT -*Tl7T ^r*T:
-
Mcb TT im II
yatsankhyaih prapyate sthanam tadyogairapi gamyate
ekarn sankhyam ca yogam ca yah pasyati sa pasyati
The supreme state, which is attained by the Sankhyayogi is also
.
reached by the Karmayogl He, who sees that the ways (as result)
of Sankhyayoga and Karmayoga are one, perceives the reality 5 .
Comment: —
—
'Yatsankhyaih prapyate sthanam tadyogairapi gamyate' In the
second half of the preceding verse, the Lord declared, "He who
is well established in Sankhyayoga or Karmayoga (performance
of action ), gets the fruit of both i .e., attains God-realization." The
same fact, is being pointed out by the Lord here, in this verse
by declaring, that the state which is attained by a Sankhyayogi,
is also attained by a Karmayogl.
The Lord, uses the term 'api’ (also), here to remove the
doubt of those people, who think that God can be realized only
by the Discipline of Knowledge, rather than by the Discipline
of Action.
A striver, through both the disciplines, has to renounce his
affinity for actions i.e., for active prakrti (nature). A KarmayogI,
in order to, distinguish the sentient from the insentient, has to
use the discrimination of a Jnanayogl, even during spiritual
practice. Similarly, a Jnanayogl (Sankhyayogl), has to adopt the
method of Karmayoga, of not performing action for himself . A
SankhyayogTs discrimination, is to be utilized to distinguish the
soul, from the body (world); and the actions of a KarmayogI are
performed, in order to, render service to the world. When two
—
strivers one following the path of Sankhyayoga and the other
—
of Karmayoga attain perfection, both of them reach the same
destination i.e., have liberation (Gita 3/3).
The world is uneven. The closest, worldly relationship is not
free from this unevenness, while the Lord is even and uniform.
So, He can be realized by renouncing affinity, for the world .
—
There are two paths of knowledge and of action, available to
renounce, this affinity. Jiianayoga (the Discipline of Knowledge),
consists in thinking that the real self lacks nothing, and so there
is no question of any desire or attachment in the real self. By
thinking so, a striver gets detached. In Karmayoga, a striver
renders service to others, with those objects he is attached to and
to those persons he is attached to, without any selfish motive.
Thus in the Discipline of Knowledge, through discrimination,
while in the Discipline of Action through service, affinity for
the world is renounced .
—
'Ekarii sarikhyam ca yogam ca yah pasyati sa pasyati' In the
first half of the preceding verse, the Lord declared by negative
inference, "The ignorant, not the wise, speak of the Sankhyayoga
and the Karmayoga, as different." The same fact , is being pointed
out here, by positive inference when the Lord declares, "He who
sees that the ways (as result) of Sankhyayoga and Karmayoga,

are one, he sees (truly)."
Thus the gist, of the fourth and the fifth verses, is that the
Lord regards both the Disciplines of Knowledge and Action,
as independent spiritual disciplines and the fruit of both is
God-realization. Those who do not know this reality, are called
ignorant, while those who know this reality, are designated wise,
by the Lord.
An Important Fact
When a striver, attains perfection in anyone of the spiritual
disciplines, he has neither a desire to live, nor fear of death, nor
a desire to acquire anything, or do anything.
A perishable body, need not be afraid of death, because it
is decaying all the time, while the self, need not have a desire
to live, because it is eternal. Then , who is afraid of death and
who has a desire to live? The answer is, that when the self
identifies Itself with the body, it is afraid of death and it has
a desire, to live. Both of these, (the desire to live and the fear
of death) can be wiped out, by the Discipline of Knowledge
(discrimination).
The self, lacks nothing; therefore, it has no desire to acquire
anything, and so no desire to do any work. But when it identifies
itself with a body, It feels the lack. Then, It has a desire to acquire ,
something or the other; and in order to acquire that, It has to act.
The desire to acquire and to act, perishes through Karmayoga.
When either the Discipline of Knowledge or the Discipline
of Action, attains perfection, the desires to live, to acquire and
to act, and the fear of death, totally perish.
— —
Appendix Sankhyayoga and Karmayoga both disciplines
being worldly are one and the same. In Sankhyayoga a striver
gets established in the self and being established in the self ,
matter (non-self ) is renounced. In Karmayoga a striver renounces
matter and having renounced matter (non-self ), he gets established

—
in the self. In this way the result of both Sankhyayoga and
Karmayoga is attainment of divinity (pure-consciousness) viz.,
Self-realization.
To apply the body in the service of the world is Karmayoga
and to detach the self from the body is Jnanayoga. Either apply
the body in the service of the world or get the self detached
—
from the body both will bear the same fruit viz., by both these
disciplines, having renounced affinity for the world, one will get
established in the self .
Here in the fourth and fifth verses the first half of the fourth
verse has connection with the second half of the fifth verse and
the first half of the fifth verse has connection with the second
half of the fourth verse.
—
Karmayoga, Jnanayoga and Bhaktiyoga out of these three
disciplines, Jnanayoga and Bhaktiyoga are more popular but
there is less popularity of Karmayoga. The Lord in the Gita
also declares, “This Karmayoga through long lapse of time is
lost to the world” (Gita 4/2). Therefore about Karmayoga, there
is a general belief that this is not an independent means of God-
realization and so a striver following the Discipline of Action
afterwards either follows Jnanayoga or Bhaktiyoga as
tavat karmani kurvlta na nirvidyeta yavata
—
matkathasravanadau va sraddha yavanna jayate
(Snmadbha. 11/20/9)
A person should perform actions by the time till he develops
dispassion for pleasures (he becomes eligible for Jnanayoga) or
he develops faith in listening to My pastime and life story (he
becomes qualified for Bhaktiyoga).
But here the Lord declares that just like Jnanayoga, Karmayoga
is also an independent discipline for God-realization. Besides
these fourth and fifth verses in several other verses also the
Lord has mentioned that Karmayoga is an independent means
to attain Self-realization or the Supreme peace or salvation or

—
God-realization as ‘tatsvayam yogasamsiddhah kalenatmani
vindati’ (4/38), ‘yogayukto muriirbrahma nacirenadhigacchati’
(5/6), ‘yajnayacaratah karma samagram praviliyate’ (4/23),
‘jnanagnidagdhakarmanam tamahuh panditam budhah’ (4/19);
‘yuktah karmaphalam tyaktva santimapnoti naisthikim’ (5/12).
In Srimadbhagavata also Karmayoga has been mentioned as
an independent means for God-realization —
svadharmastho yajan yajnairanasih kama uddhava
na yati svarganarakau yadyanyanna samacaret
(11/20/10)
‘He, who being situated in his own ‘dharma’ (duty) and
renouncing the desire for pleasure, worships God by the
performance of his duty and does not do any action with an
interested motive, has not to go to heaven or hell viz., he is
freed from the bondage of actions.
asmiiilloke vartamanah svadharmastho’naghah sucih
jnanarii visuddhamapnoti madbhaktim va yadrcchaya
(11/20/11)
The KarmayogI being situated in his own dharma (duty) in

spite of discharging all his duties in this world, being free from
the fruit of sinful and virtuous actions, attains Self -realization
or Supreme devotion (Parabhakti).
It means that Karmayoga (the Discipline of Action ) makes a
striver qualified for Jhanayoga (the Discipline of Knowledge) or
Bhaktiyoga (the Discipline of Devotion) and also independently
leads him to salvation. In other words it can be said that Karmayoga
is a means for Jhanayoga or Bhaktiyoga and is also an end viz.,
it can lead to Self -realization or Supreme devotion.
—
Link: In the second verse of this chapter, the Lord declared,
the Discipline of Action to be better, than the Discipline of
608 SKIMADB HAGAVADGITA [Chapter 5
stumbling blocks to spiritual progress (Gita 2/44). When we

feel happy , after seeing a man happy, our desire for pleasure
perishes, because we have become happy without enjoying
pleasure. Similarly, our desire for prosperity perishes, because
we spend money (prosperity) and material, naturally according to
our best capability to remove the suffering of a sad person, by
being sad with him, as we identify ourselves with him. In such
happiness or pity, there is an uncommon relish, which conduces
a man to renounce affinity, for actions and objects, and then he
(the self ) realizes his identity with God.
—
'Yogayuktah' The KarmayogI, whose mind is pure, who
has controlled the body, who has subdued his senses and whose
self is the Self of all beings, is called 'Yogayuktah' (devoted to
the path of action).
A striver, is not naturally inclined towards spiritual discipline,
because his aim and his inclination, are different. So long as, there
is importance of the world in the mind , there is straggle between
the aim and inclination. Generally, a striver's aim is to realize God,
Who is imperishable while his inclination is towards perishable,
worldly beings, objects and circumstances. When his aim and
inclination, are identified , spiritual discipline is automatically
practised, speedily. Here the term 'Yogayuktah' (devoted to the
path of action), has been used for such a KarmayogI, whose aim
and inclination, have become one i.e., God-realization.
In Karmayoga, there is no desire in the least, for fruit of
actions, but there is certainly an aim, to be achieved. The fruit
and the aim, are different. An aim is one, which can be ever
achieved by everyone. Thus, one's aim is God-realization and
He can be realized, without any action and practice. The fruit is
perishable, while God is eternal. A KarmayogI, does not desire the
perishable, because this desire is an obstacle to God-realization.
When a KarmayogI’s, only aim is God-realization, he is called
'Yogayukta' (devoted to the path of action).
He, who has been called ' Yogayuktah' here, has been called
'Yogarudhah' (one who has attained to Yoga), in the fourth verse
of the sixth chapter.
—
'Kurvannapi na lipyate' A Karmayogi, in spite of performing
actions is not bound by actions. A sense of mine, for actions,
desire for the fruit of actions, and for pleasure, and a sense
of doership* bind a man, to actions. The gist is, that desire to
acquire something or the other, leads, a man to bondage. As a
Karmayogi, has no desire to acquire anything, he is not tainted
(bound) i.e., his actions change into inaction.
A Sankhyayogl, is not bound by actions, because he thinks
that it is the modes which are acting on the modes (Gita 3/28);
while a Karmayogi is not bound, as he performs actions, for the
welfare of others, without any selfish motive.
The term ’api' (even), shows that a Karmayogi remains
untainted, not only during the performance of action but also
during their non-performance (Gita 4/18). He has no interest,
in the performance or non-performance of actions (Gita 3/18).
He always remains, untainted.
It means that, a Sankhyayogl having renounced his affinity
for the insentient, identifies himself with the sentient, while a
Karmayogi identifies his so-called body, mind , senses, objects
and actions etc., with the world i.e., instead of regarding them
as of his and for himself, he regards them as the world and
for the world. With this attitude of mind, he cannot have any
egoistic feeling, in providing comfort to others, doing good to
them and performing righteous acts, for them. Therefore, while
performing action, he has no sense of doership i.e., is not tainted
by action.
* The Lord while describing Karmayoga, in the forty-seventh verse of the
second chapter by the expression 'Ma karmaphalaheturbhuh' means to say that a
striver should renounce the sense of mine, the desire for pleasure and the sense
of doership while by the expression ’Ma phalesu kadacana’ He exhorts him to
renounce the desire for the fruit of action.
610 SRiMADBI IAGAVADGiTA [Chapter 5
the body
—
Appendix When a Karmayogi having renounced affinity for
, senses and mind (inner sense) realizes his identity with
all beings, then in spite of performing actions, the egoistic notion
does not persist in him. Being free from egoism, the actions
performed by him don’t lead to bondage (Gita 18/17).
—
Link: Having described the marks of a Karmayogi, the Lord
in the next two verses, describes the attitude of a Sahkhyayogi,
while undertaking activities, with the senses.
^fcJdJ
clT
I
ct J -n ]?fcr % ll
naiva kincitkaromlti yukto manyeta tattvavit
pasyansrnvansprsanjighrannasnangacchansvapansvasan
pralapanvisrjangrhnannunmisannimisannapi
indriyanindriyarthesu vartanta iti dharayan
The Sahkhyayogi, who knows the truth, believes, even though
seeing, hearing, touching, smelling, eating, walking, sleeping,
breathing, speaking, emitting, grasping, opening and closing the
eyes, that he does nothing; he holds that the senses move among
-
the sense objects. 8-9
Comment: —
’Tattvavit yuktah'—Here, this expression, stands for the wise
striver following the Discipline of Knowledge , who has realized
the truth, that all actions are performed by prakrti (nature) and
he has no affinity for them, he is merely a witness, of the
activities of senses.
A 'Tattvavit' (knower of the truth), is he who thinks, that
he (the self ) is not the doer; is different from the body, senses,
Verse 8 -9] SADHAKA -SANJTVANI 611
mind , intellect and life-breath, which perform the activities.

In fact, a man (the self ) is a non-doer, but by an error he
regards the self, as a doer (Gita 3/27). Actually all the cosmic, as
well as individual actions are performed by Nature. But a man,
by identifying himself with the body, regards its action as his
action. So long as, he has in the least a sense of doership, he is
called a striven But when he realizes, that the Self is not at all
the doer, he is called a great soul, who knows the truth. As a
person , having awakened from sleep, has nothing to do with a
dream, so has a great soul, having known the truth , no affinity
for actions performed by the body and the senses etc.
Such a great soul, knows the truth that the self is different
from the modes of nature by which actions, are performed. The
self, is the base and illuminator of all the objects and actions
etc., It pervades everywhere, and does not undergo any change,
while objects and actions, undergo. The same fact, of distinction
between the nature (Ksetra) and soul (Ksetrajna), has been pointed
out by the Lord, in the sixteenth verse of the second chapter,
in the fourth and the fifth verses of the seventh chapter and in
the second, the nineteenth, the twenty-third and the thirty-fourth
verses, of the thirteenth chapter.
'Pasyansrnvansprsan —
unmisannimisannapi' Here, the five
—
actions seeing, hearing, touching, smelling and eating, pertain
to five senses (eye, ear, skin, nose and tongue), while walking,
grasping, speaking and emitting, these four actions relate to
—
the five organs of actions* feet, hands, tongue, genital organ
and anus. Sleeping , is an activity of the mind, breathing of
life-breath, opening and closing the eyes, of the sub-life-breath
named Kurma.
Thus, by mentioning the above thirteen actions, the Lord has
* Here the description of the five organs of action has been included in four
actions, i .e., within 'emitting ' the actions of both the genital organ and the anus
have been included.
described all possible actions performed by sense-organs, organs

of action, mind, life-breath and sub-life-breath. It means that all
actions are performed by the body, senses, mind, intellect and
life-breath etc., the evolutes of nature, rather than by the self.
Secondly , it also denotes that a Sankhyayogl can also perform
other acts, such as eating or drinking, business, preaching,
writing, reading, hearing and thinking etc., and also other acts
for maintaining the body according to caste, order of life, nature
and circumstances etc.
A man, considers himself a doer of those acts, which he
performs intentionally i.e., by applying his mind and intellect
etc., such as reading, writing, thinking, seeing and eating etc.
But there are several other activities, such as breathing, opening
and closing the eyes, which are performed unintentionally. Then,
why has the Lord mentioned, in this verse, that a man should
not regard himself as a doer of these acts? The answer is, that
breathing is a natural activity, yet in breath-restraint (pranayama)
etc., breathing becomes an intentional activity. Similarly, eyes can
also be opened and shut intentionally. So the Lord, has mentioned
that a man should not hold, that he is a doer. Secondly, the Lord
by mentioning, breathing, opening and closing the eyes, wants
to convey, that as a man during these activities thinks that he
does nothing, so should he consider himself a non-doer, while
other activities are performed.
All the above-mentioned activities, cannot be performed,
without a base and an illuminator. The Lord, mentions these
activities, in order to draw the attention of the strivers, to the
self, which in spite of being the base, and illuminator of all
these activities, does nothing.
—
TndriyanTndriyarthesu vartanta iti dharayan' The question
arises, how are actions performed , when there is no doership
in the self. The Lord, answers the question, by declaring that
actions are performed, when senses move among the sense-objects
Verse 8 -9] SADHAKA-SANJIV ANI 613
i.e., the self remains the non-doer (untainted).

The term 'Indriyani' (senses) includes the sense-organs,
the organs of action, mind, life-breath and sub-life-breath etc.
—
There are five objects of senses sound, touch, sight , taste and
smell. The senses move among these objects. All the senses and
objects of senses, are the evolutes of nature. So all the actions
are performed, by nature. The Lord declares: —
"All kinds of actions are done, by the modes of nature"
(Gita 3/27).
" All actions are performed by nature, alone" (Gita 13/29).
The senses, and the sense-objects, being the evolutes of modes
of nature, are called modes. So it is said, "It is the modes, which
are acting on the modes" (Gita 3/28). "There is no agent, other
than the modes" (Gita 14/19). It means, that when it is said that
actions are performed by prakrti ( nature), or by modes of nature
—
or by the senses these three amount to one and the same.
Nature, always undergoes modifications, while the self never
undergoes any, It ever remains free from a sense of doership.
Nature can never be inactive, while in the self, no action is
possible. The self is the illuminator of actions, while actions
are subject to illumination.
—
'Naiva kincitkaromlti manyeta' It means, that the self , was
neither a doer in the past, nor is at present, or will be in future.
Nature is ever active and all actions are performed by Nature,
while the self, does nothing. But when the self identifies Itself
with the evolute of Nature, and regards the activities of nature
as Its activities, It becomes, a doer (Gita 3/27).
As a man, sitting in the compartment of a moving train, does
not move himself but he cannot remain without covering the
distance covered by the train, while he is seated in a compartment.
Similarly, when a man, assumes his affinity for the physical
(gross), subtle or causal body, which are the evolutes of active
Nature , he becomes a doer of actions performed by these.
A SankhyayogI, never assumes his affinity for the body,

senses and mind etc., so he never regards himself, as a doer (Gita
5/13). As actions, such as the growth of a boy from childhood
to youth, changing of black hair into grey and white, digestion
of food and weakening or strengthening of a body automatically
take place, so does a SankhyayogI think, that all other activities
are undertaken naturally and he is not their doer.
In the Gita, a person who regards himself as a doer of actions,
has been spoken of adversely. The Lord declares, "He whose
mind is deluded by egoism, thinks that he is the doer" (3/27).
"He who looks upon himself as the doer (agent), he of perverted
mind and untrained understanding, does not see (truly)" (18/16).
But the Lord praises a person, who sees the self as actionless,
by declaring, "He who sees that all actions are performed by
nature (prakrti) alone, and likewise that the self is not the doer,
he verily sees (13/29).
The Lord , uses the term 'eva' (even), in order to convey that
a striver should never think, that he is a doer. By doing so, his
sense of doership comes to an end and his actions change into
inaction. The same idea, has been conveyed by the Lord, in
the thirty-third verse of the third chapter, by the term 'Cestate',
which means that his actions are nothing more than mere gestures,
of actions.
The second interpretation of the term 'Eva', is that even when
a man identifies himself with the body and considers himself the
doer, he cannot be the doer. It is merely an assumption, which
can never come true. The Lord, in the thirty-first verse of the
thirteenth chapter, declares, "The imperishable supreme self,
though dwelling in the body, neither acts nor is tainted." "The
soul, residing in Nature experiences pleasure and pain" (Gita
13/21). In spite of experiencing the modes bom of nature, the
man (self ), ever remains the same. But he gets tainted , because
he does not see, the self.
Verse 8 -9] SADHAKA-SANJiVANl 615
The Self , is sentient while the world, including the body,

is insentient. So the self experiences pleasure and pain. Why?
The reason is, that it identifies itself with the body (world) and
experiences pleasure and pain . But if It knows, its true nature
that It is imperishable, uniform and untainted, while nature in
the form of the world, the body and pleasures and pains, is
perishable, then it cannot be an experiencer, of pleasures and
pains etc.
An Important Fact
The Lord, in the twenty-seventh verse of the third chapter,
declared, "He whose mind is deluded by egoism, thinks that he
is the doer." Here, in this verse also, the same fact has been
pointed out by the Lord through a negative inference, when He
declares, "The Sankhyayogl who knows the tmth realizes that he
does nothing. Here the term, 'Manyeta' (think) does not mean,
’to assume' but 'to realize'. The self, remains a non-doer during
the performance and non-performance of actions, equally. So, the
great soul who has known the truth, realizes that the self ever
remains the same, as a non-doer, either during the performance or
non- performance of actions. The self, as the base and illuminator,
never undergoes the least modification.
The self , never lacks anything, but when It identifies Itself
with nature, It feels a deficiency in It, and so It desires objects, in
order to make up. In order to fulfil that desire, It becomes a doer.
No action , can be performed without nature, because the
instruments, such as the senses and the body etc., with which
actions are performed, belong to nature. So a doer, has to depend
on them. As a goldsmith howsoever an expert he may be, cannot
prepare ornaments, without instruments, such as an anvil and a
hammer etc. In the same way, a doer cannot perform action without
—
instruments. Thus qualifications, ability and instruments all the
three belong to nature (prakrti), but these appear to be in the
self, because of affinity for Nature. The instruments, undergo

modifications while the self ever remains the same. Therefore,
they have no affinity for the self.
A man (the self ) thinks, that he is a doer by assuming his
affinity for Nature, otherwise there is no doership, in him. As
a Brahmana ever remains convinced that he is a Brahmana, so
does a great soul, who knows the truth, believe that he is not
a doer.
—
Appendix A discriminating JnanayogI by performing actions
with senses of perception, organs of actions, mind (internal
instrument) and life-breath first assumes ‘I myself do nothing’
and afterwards he realizes it. In fact in the Divine Existence
neither an action is performed nor any activity happens. All
actions performed in the gross, subtle and causal bodies actually
take place in Prakrti, not in the self . Therefore the self has no
connection at all with any action.
Through ignorance a man by identifying ‘ego’ with the self,
—
is deluded ‘ahankara vimudhatma’ (Gita 3/27); the same man
by the use of discrimination by detaching the self from ego,
becomes ‘tattvavit’ (an enlightened soul) viz., he has no sense
of doership. He ever remains established in the divine self.
The self, being deluded by egoism by an error, thinks itself
a doer and is thus bound by actions and their fruit and paves
the way to eighty-four lac forms of lives. Now if a man regards
himself as detached from egoism and does not consider himself
a doer viz., realizes the self as it is, there is no surprise about
his being an enlightened soul (liberated soul). It means that by
assuming the unreal as real, unreal appears to be real, then what
is the surprise, if by accepting the real as real, it is seen real?
In fact when a man assumes the self as a doer and an enjoyer,
—
at that time also he is neither a doer nor an enjoyer ‘sarira-
stho’pi kaunteya na karoti na lipyate’ (Gita 13/31). The reason
is that the self is merely an Ever-Existent Reality. In that Reality
-
there is no ego and ego has no existence. Therefore T am a

—
doer5 however firm this assumption may be but it is certainly
an error. An error is wiped out as soon as it is realized that it
—
is an error this is the rule. A cave may have been dark for
hundreds of years, but darkness disappears immediately as soon
as there is light, it doesn’t need years and months to disappear.
Therefore a striver should firmly hold ‘I am not a doer’. Then
this assumption will no longer remain an assumption but it will
be transformed into realization.
“In T this is identification of both sentient and insentient.”
T is used for matter (identified ego) and also for the sentient
— ——
(self ). For example ‘I am a doer’ in it there is perception
of insentient and ‘I am not a doer’ in it (being negation of
matter) the self is perceived. He, who has an eye on matter viz.,
—
regards ego as the self , is deluded ahamkara vimudhatma’ and
who has an eye on the sentient (the self free from ego) is an
enlightened soul.
When a striver at present ‘I myself do nothing’ thus —
endeavours to realize the self as a non-doer, he faces a serious
problem. When he remembers virtuous actions done in the past,
he gets pleased that he had done very good actions. When he
remembers the forbidden actions done in the past, he becomes
sad that he had done such a sinful act and he had committed
such a blunder. Thus the impression of the past actions make him
happy and sad. In this connection there is a vital point which
—
needs attention. The self is never a doer neither at present nor
in the past nor in the future. Therefore a striver should perceive
that as the self is a non-doer at present, so was it in the past. The
reason is that the present has become the past. The self is merely
an Ever Existent Entity in which no performance of action is
possible. Actions are performed only by an ignorant man whose
mind is deluded by egoism (Gita 3/27). A striver feels happy and
sad and is worried by remembering the past actions, that is also
really because of egoism. At present being deluded by egoism
viz., by having affinity for egoism, a striver feels happy and sad.
If we perceive from the cursory (gross) point of view, as the
past has no existence now, so are the actions of the past clearly
non-existent. If we perceive from the subtle point of view, we
perceive that as in the past, the present was non-existent, so was
the past also non-existent. Similarly as the past is non-existent
now, so is the present non-existent now. But the entity (the self )
ever exists. It means that the self is totally free from the limits
of past, present and future time. The self transcends the limits
of time. Therefore the self is never a doer. In that entity, which
transcends time and state (condition), imposition of doership and
enjoyership by connecting it with a particular time or situation,
is ignorance. Therefore the memory of the actions performed in
the past, is the memory of the person whose mind is deluded
by egoism rather than of an enlightened soul.
‘Naiva kincitkaromi’ means that actions have no existence
but the entity exists. Therefore a striver should have an eye on
that entity. That entity being divine is ‘Knowledge personified’
and being immutable is ‘bliss personified’. This bliss is integral,
quiet and immutable (uniform).
Because of the identification of the self with the body, in
every action a man thinks that he himself is the doer as ‘I see, I
hear etc.’ An action takes place in the body but a man assumes it
in the self. In the self there is no action, the self is free from the
performance or non-performance of actions (Gita 3/18). Therefore
even when the actions are performed by the body, a man should
have an eye on the self and hold, “I do nothing at all.”
—
Link: Having described, in the seventh verse, how a
Karmayogi remains untainted by actions, and in the eighth and
the ninth verses, how a Sahkhyayogl remains untainted\ the
Lord, in the next versey describes how a Bhaktiyogi, remains
untainted by actions.
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brahmanyadhaya karmani sangam tyaktva karoti yah
lipyate na sa papena padmapatramivambhasa
He who performs actions, dedicated to God and abandoning
.
moistened by water 10
-
ail attachment, is not tainted by sin, just as a lotus leaf is not
Comment: —
'Brahmanyadhaya karmani'
— A body, senses, mind, intellect
and the life-breath bestowed by God, belong to Him. Therefore,
how can a devotee, following the path of devotion , regard actions
which are performed by body and senses etc., as his? He holds,
that all actions are being performed by the Lord for Him; he is
merely an instrument, in His hands.
The Lord, wants to convey that it is He, Who performs all
actions with His senses. A striver, realizing this fact, should
think that He is the doer, of all actions.
The worldly objects, such as the body etc., are not a person 's
own, these have been acquired, and these abandon him. So these
should be utilized , in rendering service to others, as offerings to
God. A person, cannot keep these as he wishes, neither can he
change these, nor carry these with him, when he leaves his body.
So, it is not honesty on his part , to regard these as his own. They
are the Lord's, and so these should be, accepted as His.
A KarmayogI, offers all actions and objects, to the world ,
a JnanayogI to nature, and a BhaktiyogT, to God. God, is the
master of both nature and the world, and so it is better to offer
these to Him.
—
/
'Sangam tyaktva karoti yah' A man, is said to have abandoned

attachment, when he has not, the least, attachment or attraction
for beings, objects, senses, mind, intellect, life-breath and actions,
and has no sense of mine, or desire for them.
Besides ignorance, which has been called the cause of life

and death, in the scriptures from the stand point of the spiritual
discipline attachment to the modes, is the chief cause of an
embodied soul's birth, in good and evil bodies (Gita 13/21).
Ignorance, is based on attachment, therefore, when attachment
is renounced, ignorance also perishes. Desire springs, from
attachment (Gita 2/62), and is the root of all sins (Gita 3/37).
Thus here in this verse, it is mentioned, that attachment which
is the root of sins, should be abandoned otherwise a man will
go on committing sins. In its absence, he incurs no sin.
A man's, affinity for action, is not renounced, so long as, he
derives pleasure by performing it, and remains attached to its fruit,
it is rather enhanced. Attachment of a person does not consist in
merely desire for fmit of action, but also in being called good by
others. So, action should be performed, without the least desire
for pleasure, comfort or honour etc. If there is desire for getting
pleasure, anyhow in the least , then that action is for one’s self .
—
'Lipyate na sa papena padmapatramivambhasa ' A devotee,
following the Discipline of Devotion, while living in the world
and performing actions, in order to offer these to God, is not
tainted, (bound) in the same way, as a lotus-leaf living in water
is not soiled by water.
Desire for the world , and having a disinclination for God,
is the root of all sins. Desire, springs from attachment. Where,
there is no attachment, there is no desire and so sins cannot be
committed, without attachment.
All undertakings are covered by defects (evils), as fire by
smoke (Gita 18/48). But, he who has renounced, hope, desire
and attachment, becomes free from all defects. When actions
are performed , in order to be offered to God , having abandoned
attachment, a striver becomes free, from the accumulation of all
sins (Gita 9/27-28). Therefore, a BhaktiyogI, totally becomes,
free from sins.
Verse 10] -
Here, the term 'papena' (sin), stands for the fruit of past
actions, in the form of virtue or vice, which cause the soul to
be bom in good and evil bodies. A Bhaktiyogl, is never tainted
(bound) by that fruit, in the form of virtue and vice. The same
fact, has been pointed out by the Lord, in the twenty-eighth verse
of the ninth chapter, when He declares, "Thus, shalt thou be freed,
from the bonds of actions, yielding good and evil fruits."
—
Appendix Here God endowed with attributes has been called
—
‘Brahma’ (the Absolute). It means that God is all He is endowed
with attributes and is also attributeless; He is endowed with form
and is also formless. In His entirety all characteristics are included
(Gita 7/29-30). In Srimadbhagavata also Brahma (attributeless-
formless), Paramatma (with attributes and formless) and Bhagavan
—
(endowed with attributes and form) all the three have been
mentioned as one.* It means that within ‘Saguna’ (God endowed
with attributes) Brahma, Paramatma and Bhagavan all the three
are included, but within ‘Nirguna’ (attributeless) only Brahma
—
is included because in ‘Nirguna’ there is negation of attributes.
Therefore ‘Nirguna’ is limited while ‘Saguna’ is entire.
‘Vaisnavas’ (the devotees of Lord Visnu) call the function
of the Lord endowed with attributes and form ‘Brahmotsava’
(function of the Absolute). Arjuna has also addressed Lord Krsna
—
as ‘Brahma’ ‘paraih brahma param dhama pavitram paramam
bhavan’ (Gita 10/12). In the Gita Brahma has been mentioned
—
by three names ‘Om, ‘tat’ and ‘sat’ (17/23). Because of the
relationship between the name and the ‘naml’ (person having the
name) He is proved to be ‘saguna’ (endowed with attributes).
—
Link: In the next verse, the Lord explains, how Karmayogis
perform actions.
* vadanti tattattvavidastattvam yajjnanamadvayam
brahmeti paramatmeti bhagavaniti sabdyate
(1/2/11)
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kayena manasa buddhya kevalairindriyairapi
yoginah karma kurvanti sangam tyaktvatmasuddhaye
The Yogis, having discarded attachment, perform actions,
merely with the body, mind, intellect and senses, for the
purification of the self 11.
Comment: —
’Yoginah’ —
Here the term ’Yoginah’, stands for Karmayogls.
The Yogis, who perform actions, offering these to God, are called
Bhaktiyogls, while those, who perform these in order to render
service to the world, without any selfish motive, are called,
’Karmayogls’. A KarmayogI, while performing actions, regards
his so-called body, senses and mind etc., as the worlds', and not
his own, as they have their identity, with the world.
—
'Kayena manasa buddhya kevalairindriyairapi ' In fact, the
body, senses, mind and intellect etc., which a common man
regards as his own, are not his, because these have been acquired
from the world and they will abandon him. So, it is an error
on his part to assume, that these are his. All of these have their
identity, with the world.
If we give a serious thought to it, we come to realise that
the body etc., are not ours, in anyway. They belong either to
God or to nature (prakrti); or to the world. Thus, it is an error
to regard these as ours, and to have a sense of mineness with
them. The term ’Kevalaih’ (merely), has been used here to root
out this sense of mineness with them.
Here, the term ’Kevalaih’, being plural, is an adjective, for
senses. But, it does not mean that sense of mineness for mere
senses, is to be renounced, it means that sense of mineness for
the body, mind, intellect and the entire world, is to be abandoned,
for which a person, has attachment. When a girl, is married
Verse 11] -
SADHAKA SANJIV ANT 623
into a family, her relationship with her in-laws, is automatically

established. In the same way, when a man is attached to any
worldly object, he gets attached to the entire world. So the term
'Kevalaih', should be taken as abandonment of sense of mineness
for the body, senses, mind and intellect.
In fact, a doer (agent) himself, should become detached. By
doing so, his attachment for body, senses, mind and intellect etc.,
is totally abandoned. The reason is, that the body, senses and
mind etc., are, quite different from the self. A sense of mineness
with these is merely assumed, it is not natural.
In the Discipline of Action, renunciation of the desire for
fruit is important, (Gita 5/12). Common people, perform actions
in order to reap their fruit, but a Karmayogi performs these to
root out attachment to the fruit. But a person, who regards the
body, senses, mind, intellect and life-breath etc., as his own,
cannot renounce, the desire for fruit,* as he assumes, that when
the body etc., are his, he should also reap the fruit of actions,
performed by him. Therefore, if a striver wants to wipe out the
desire for fruit, it is indispensable for him, that he should, not
regard the body etc., as his own.
When it rains, it is useful for crops and people etc., but,
rain is not aware of the fact, that it is falling and doing good,
to the world. Similarly, senses should not have a feeling of
doership, when they render service to others. But, if some service
is rendered by the senses, body, mind or intellect, and gives us
a sensation of elation, it means that the service has not been
performed with a feeling of detachment. On the contrary it is a
sign of attachment and possession.
—
'Sahgam tyaktvatmasuddhaye' [Vide the explanation in the
tenth verse, for the expression 'Sahgam tyaktva.]
* If a person has no desire for the fruit but regards the body etc., as his own,
the fruit of action becomes his motive which has been forbidden by the Lord by
the declaration, "Let not the fruit of action be thy motive" (Gita 2/47).
Generally, it is thought that a heart is purified when sins

(accumulated sin), volatility of mind and ignorance, are removed.
But, in fact, purification of the heart, consists in total renunciation
of attachment, (or a sense of mine), with the body, senses, mind
and intellect. The body, etc., never regards us as theirs but, we
assume these, as ours. This assumption of mineness, is impurity.
Saint Tulasldasa in the Ramacaritamanasa declares, "Let the filth
of the sense of mine, be burnt" (7/117 A). So, heart gets purified
when there is total renunciation of affinity, of an egoistic notion
and sense of mine etc.
The term 'Kevalaih', denotes the aim of renunciation of the
sense of 'mine', with the body, senses, mind and intellect, while
the expression 'Atmasuddhaye', denotes total renunciation of a
sense of 'mine'. When a striver's aim, is to renounce the sense
of mine, yet this sense prevails, in its subtle form. When, this
sense of mine in its subtle form, also perishes totally, it is known
as a state of purification of the inner sense.
The sense of mine, also resides in egoism. When this sense
of mine, is totally renounced , egoism also becomes free from
this sense of mine, and the self (heart) is, totally purified.
—
'Karma kurvanti ' A Karmayogl, performs actions to totally
renounce, a sense of mine, in its subtle form, from the body,
senses, mind and intellect etc.
So long as, a person has a desire for the fruit of action,
and so long as, he assumes that the body, senses and mind
etc., are his own, he cannot be liberated from, the bondage of
actions. Therefore, a Karmayogl performs actions for the welfare
of others, without having a desire for the fruit of actions, and
without regarding the objects of action (body, senses, mind and
intellect etc.,) as his own. For a sage, who wishes to attain to
Yoga, action (for the welfare of others), is said to be, the means
(Gita 6/3). The more, he continues working for the welfare of
others, the more his attachment and sense of mine, are renounced
and thus his self (heart) is purified.
—
Appendix The heart is not purified by trying to purify it
because it is not purified so long as we regard it as ours, since
the assumption of mineness with it is the main impurity. Therefore
in the Ramacaritamanasa it has been declared, ‘Let the filth of
mineness be burnt!’ (Manasa, Uttara. 117 A). The Lord here also
by using the term ‘kevalaih’ has mentioned not to have the sense
of mineness with the inner sense. Purification of the inner sense
consists in total renunciation of the sense of mineness with the
body, senses, mind and intellect . Therefore Karmayogls act in
a detached manner in order to wipe out the sense of mineness
totally from the inner sense. They don’ t perform any action for
their own Self. The reason is that so long as the sense of mine
persists, mere actions are performed, but Karmayoga is not
practised. When actions are not performed for one’s own self,
then Karmayoga proceeds towards Self-realization.
A KarmayogI first acts aiming at freedom from the sense
of mineness, then his aim is achieved.
—
Link: The Lord, in the next verse, explains the merit or
glory of Karmayoga by positive, as well as negative inference.
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chinchiWi II II
yuktah karmaphalam tyaktva santimapnoti naisthikim
ayuktah kamakarena phale sakto nibadhyate
The Karmayogi attains everlasting peace (God -realization), by
abandoning attachment to the fruit of action; whereas he who acts
with a selfish motive, being attached to the fruit of actions through
desire acquires bondage. 12
Comment:
’Yuktah
—— The meaning of this term, is taken according to the
626 SRIMADBH AGAVADGITA [Chapter 5
context. In the eighth verse of this chapter, the term 'Yuktah' has
been used for the 'Sankhyayogf , who does not regard himself, as
a doer of actions, while here it has been used for the KarmayogI,
who has renounced the fruit of action.
All strivers, whose aim' is to attain equanimity, are Yuktah' or
'Yogi. In the present verse, it has been used for a KarmayogI, who
having a determinate intellect, has renounced worldly desires.
—
' Karmaphalam tyaktva' This expression, means the
renunciation of desire for fruit and also, renunciation of attachment,
because in fact it is not the fruit of actions which is renounced,
it is desire for the fruit of actions, which is renounced. That
fruit may be reaped, either immediately or in the future. When
a striver, regards nothing as his, does nothing for him, desires
nothing for him, it means that he has renounced, the desire for
the fruit of actions.
A man 's prarabdha (fate), is determined by the hoard of his
past actions, and according to that he is bom in good and evil
wombs. In human life, actions which are performed , produce
impressions that are added to the stock. But, when he renounces
attachment to the fruit of actions, such actions cannot bear fruit,
like roasted seed and these change, into inaction (Gita 4/20).
Because of the effect of actions, which are performed without
desire for the fruit of actions, the latent impressions of the old
actions, (accumulated of past actions), are reduced to nothing
(Gita 4/23). Thus, the cause of his rebirth, melts away.
Fruit of actions, is of four kinds:
— —
(1) Visible The fruit of present actions, which is visible
immediately, as satisfying one's hunger after having a meal, is
a visible fruit.
—
(2) Unforeseen Fruit, which will be reaped in future, in
the form of favourable or unfavourable circumstances etc., here
or hereafter. This fmit is unforeseen. At present the action goes
to the accumulated stock of actions.
—
(3) Received as fruit of past actions: The body ( with its caste,
order of life) wealth, property and favourable or unfavourable
circumstances, which have been bestowed upon us, as a result
of past deeds.
—
(4) Unreceived, fruits yet to be reaped in future: Favourable
and unfavourable circumstances, which we have to receive in
future as ordained by destiny (prarabdha karma).
Out of the four kinds, of fruit of action, the visible and the
unforeseen, depend on present actions, while the received and
unreceived ones, depend on prarabdha karma. When a striver,
does not desire the visible fruit, nor does he feel displeased or
pleased , having received it; and does not expect the unforeseen
one; nor is he attached to the received, fruit nor feels happy or
sad having received it, and does not desire, the unreceived one,
then, it is said that he has renounced, the fruit of action.
Common people, perform actions with a desire for the fruit
of actions, and during performance, they go on thinking of that
desire. As a businessman makes transactions for profit and goes
on thinking about profit and feels happy with profit, and sad
with loss; similarly, all people perform actions, having desire for
favourable gains, such as wife, son, riches, honour and praise
etc. But, a Karmayogl performs actions, by renouncing desire,
for fruit.
Now a question arises, why should a man perform actions,
if he has no desire? The answer is, that none can ever remain
still for even a moment, without performing action (Gita 3/5).
Even if , it is accepted that a man can abandon actions, to a
great degree, even then, so long as, he is attached to the world,
he will think of sense-objects and that is also, an action. The
thought, of sense-objects, finally leads him to min (Gita 2/62-63).
Therefore, so long as, a striver does not renounce attachment
totally, he cannot be liberated, from the bondage of action. The
old attachment, is wiped out by performance of action, while,
the new one does not arise, when actions are performed for the
welfare of others, and without any selfish motive.
In fact, it is ignorance if actions are performed with desire
for fruit, because firstly actions and their fruits are perishable,
and secondly, these will bear fruit, according to fate whether
desired or not. A man cannot have, increase or decrease in fruit,
by mere desire.
When actions are performed for the welfare of others, without
desire for fruit, affinity for these, is renounced. A KarmayogI, does
not perform actions without an aim, like an insane man, but he
performs these having a high aim of God-realization. To realize
his aim, he works for the welfare of others. As he is not attached
to the body, he performs actions, promptly and scrupulously,
without such evils, as indolence and heedlessness.
A Vital Fact
If actions, which are performed , to acquire the worldly
materials, are performed, for the welfare of the world, with the aim
of God-realization, and without any selfish motive, these actions
can lead a man to God-realization. In the, twentieth verse of the
third chapter, it has been declared, "Janaka and others attained
perfection, verily by action only," while in the third verse of the
sixth chapter, it has been stated, "Action is said, to be the means
with a sage, who wishes to attain to Yoga." These facts, reveal
that God can be realized by actions. Parvatl and Manu-Satarupa
etc., also realized God, through performance of actions, in the
form of penance. It is also mentioned in the scriptures, that He
can be realized through chanting, meditation, good company,
study of scriptures and cognition etc. On the contrary, it is also
mentioned, that He cannot be realized , through actions, such as
penance etc., (Gita 11/53). How to reconcile the two?
The answer is, that in fact God is not attained through any
action. He is also, not a fruit of action. God pervades everywhere,
everything, incident, circumstance and person etc., all the time.

He is ever-attainable to everyone, and everyone abides in Him,
only. No one can ever be separate, from Him. But, a man being
attached to perishable body, senses, mind, intellect and objects
etc., which are evolutes of insentient nature, has a disinclination
for God, Who is his. Spiritual discipline, is to be practised, in
order to wipe out this attachment or affinity.
Through the performance of penance etc., when this affinity for
the insentient, is renounced, God, Who is ever-attainable, is attained.
This affinity can be very easily renounced , when actions are
performed for the welfare of the world, without any selfish motive.
The sentient and eternal Lord, cannot be bought, for all the
wealth of the world. All the worldly objects, stand nowhere, when
all of them are compared to the imperishable Lord. Moreover, a
thing which is bought for a particular amount, is cheaper than
that amount. Thus if God is realized by performing actions, it
means, that He is cheaper than actions.
Here is a vital point , which calls for attention . Generally,
strivers during spiritual practice depend on and have affinity for
the body, senses, mind, intellect etc., with which, they perform
that spiritual activity. So long as, they have affinity for these i.e.,
the insentient, they cannot realize God. As soon as, this affinity
is renounced, God is realized . God-realization is not possible,
through matter, rather it is by snapping our connection with it.
The body, senses, mind and intellect etc., belong to the same
class, to which the world belongs. So these should be utilized,
in rendering service to the world (this is Karmayoga). A striver,
should not accept his affinity for these, nor should be depend on
them , as he cannot get rid of the unreal, by having affinity for
the unreal. Actions are performed, without any selfish motive,
in order to renounce affinity, for the unreal. When this affinity
is totally renounced, disinclination for God perishes, and ever-
attained God, is realized.
^ —
'&antimapnoti nai thiklm' It has stood the test of experience,
that when a person has neither desire, for the worldly objects, nor
is attached to them, he attains peace. Even, during sound sleep
when the world is forgotten, a man experiences peace. Similarly,
one attains peace, when he completes any assignment or task,
such as the marriage of his daughter. If he renounces his affinity,
(desire and attachment) during wakefulness, he will attain peace.
But if he enjoys this peace, he cannot attain everlasting peace
or the supreme peace,* because this peace is not an end, but a
means to attain the supreme peace, called Yoga (Gita 6/3).
So long as, a striver remains attached to peace, which he
attains by renouncing his affinity for the world, he is bound
(Gita 14/6) and he cannot attain , the supreme, uniform and
eternal peace.
'Ayuktah kamakarena phale sakto nibadhyate' The term
—
'Ayuktah', has been used for a person, who works with a selfish
motive. Such a person, because of his several desires, being
attached to fruit of actions, has to follow, the cycle of birth and
death. A person cannot acquire things etc., merely by having
a desire. Secondly he cannot possess these forever, even if he
has acquired them. So, it is futile to have a desire for acquiring
objects etc., saint Tulasldasa in the Vinaya-Patrika declares, "All
worldly objects will abandon you, in the end; it is better, if you
abandon, them right now" (198).
It does not mean, that their physical abandonment
(renouncement) leads to salvation, or God-realization. Had it
been so, all persons who left their bodies, (at the time of death )
would have attained salvation. But, it is not so. In fact it is
desire, a sense of mine and attachment to these which are to be
renounced, because these lead to bondage i.e., end to the cycle
* This everlasting (supreme) peace is God-realization. It has been
called 'eternal peace' (9/31), 'the supreme peace' (4/39; 18/62) and 'peace'
(5/29, 2/70-71 ) in the Gita.
of birth and death. When actions are performed, for the welfare
of others, their flow is towards others, and any assumed affinity
for them, is easily renounced.
—
Appendix In fact practice of the spiritual discipline in order
to attain salvation or God-realization is also attachment to the
fruit of action. A man has formed the habit to do a piece of work
with the desire for its fruit; therefore it is said that one should
practise spiritual discipline for salvation or God-realization.
In fact spiritual practice is needed in order to wipe out
attachment to the world; otherwise salvation is axiomatic. The
Lord is ever attained. God-realization is not the fruit of an action.
Therefore the yearning for the performance of action in order to
attain God is also the desire for fruit.
A striver should not think that this spiritual practice will
bear this fruit. Desiring the fruit is an attachment to the fruit
which does not allow the spiritual discipline to be followed
scrupulously. Therefore instead of thinking of the fruit, a striver
should practise spiritual discipline promptly which will naturally
lead him to divine perfection. If a striver goes on thinking for
the fruit, he will not attain divine perfection.
We shall attain the transcendental state or the desireless state
—
and then we shall be happy in this way the desire to derive
happiness or pleasure is also the desire for fruit which hinders
a striver from becoming transcendental and desireless.
—
Link: Having dwelt upon Karmayoga, the Lord now
comments at length , upon Sahkhyayoga.
prefer cbK 'M'tJl II

sarvakarmani manasa sannyasyaste sukham vasl
navadvare pure dehi naiva kurvanna karayan
The embodied (soul) having controlled the senses, and having

renounced the performance of all actions by discrimination, in the
abode of nine gates, neither acting nor causing others to act, he
.
rests happily in the self 13
Comment: ——
'VasT dehl' When a man is attached, to the senses, mind and
intellect etc., these control him, but when he renounces attachment
to them, they remain under his control. A Sankhyayogl being
so, is called 'VasT.
So long as, a man has the least attachment for the evolutes of
nature, (body, senses etc.,) he has to remain under the control of
nature (Gita 3/5). Prakrti (nature), ever remains active. Therefore,
a man cannot refrain himself , from performing actions, so long
as he is, attached to Nature. But a Sankhyayogl, who is not at
all attached to the gross, subtle and causal bodies, the evolutes of
Nature, do not become the performer of actions. Though such a
Sankhyayogl, has not the least attachment for the body, yet, he is
called the embodied one, as he seems so, to the common people.
— —
'Navadvare pure' Two ears, two eyes, two nostrils, a
mouth these seven, located in the upper part of the body,
while the genital organ and the anus located in the lower part
of the trunk, these nine openings, have been called, the nine
gates. This body has been called the city of nine gates, in order
to clarify the point, that as the abode and those who inhabit the
abode, are different, so are a body and the soul. As a person,
living in the city does not regard activities undertaken in the
city, as his own, so does a Sankhyayogl not regard activities of
the body, as his own.
—
'Sarvakarmani manasa sannyasya' Here, the expression
'Sarvakarmani', stands for the thirteen types of actions performed ,
with the body, senses, mind, intellect and life-breath, as described
in the eighth and ninth verses, of this chapter.
Here the expression 'Manasa sannyasya' means 'renouncing
the doership in actions through discrimination’. If the meaning of

the expression is taken as 'renouncing mental actions' only, it will
not be proper, because according to the Gita, 'renouncing mental
action' mentally , is also an activity of the mind (Gita 18/15). So, there
is doership of this mental activity. Therefore the renouncement
of actions mentally, means renouncing the affinity of doership
through discrimination. A SahkhyayogI does not regard himself,
as the doer, he leaves the doership in the body.
—
'Naiva kurvanna karayan ' A SahkhyayogI becomes, neither
a doer himself , nor does he make others, doers. As he is, not in
the least attached to the body , senses, mind and intellect etc., he
cannot regard actions performed by them, as his. In the eighth
verse of this chapter also the Lord has pointed out the same fact,
when He declares, "The man who knows the truth, thinks that
he does nothing at all." In the thirty-first verse of the thirteenth
chapter, also He declares, "The Supreme Self dwelling in the
body, does not act."
Here a doubt arises, that it is true that the self does not
perform actions, but it can inspire others to perform actions.
The clarification is, that as with the rise of the sun, people are
engaged in different activities, such as fanning, study and business
etc., even though the sun does not cause them to perform, either
prescribed or prohibited actions. Had the sun, itself caused them
to act, then it would have been responsible for their virtues
and sins. Similarly, 'prakrti', derives its existence and power,
from God, but He never causes it, to act. This fact, has been
described by the Lord by the expression ' Na karyan ' , so does
nature, having received power from God or Self, function, but
the self does not inspire anyone to act.
—
'Aste sukham ' All human beings, dwell naturally, in the
self. But they believe that they rest, in the body, senses, mind,
intellect and life-breath. So they cannot realize the reality, that
they rest in the Self. But a SahkhyayogI, realizes that he rests in
the self, which is perfect and uniform, and this belief involves
no labour. So, here the word 'Aste' (rests) has been used, while
in the twenty-fourth verse of the fourteenth chapter, the term
'Svasthah' (dwells or rests in the self ) has been, used.
The self , is the origin of all origins and it needs, no base.
This state of 'resting in the self , has also been conveyed, in
the twentieth verse, by the expression, "Such a knower of God,
rests in God."
— —
Appendix ‘Naiva kurvanna karayan’ The idea to do an
action is an obstacle to Self-realization. The feeling of performing
an action causes the sense of doership and the sense of doership
leads to individuality. Performance of action is in Prakrti, in
the self there is actionlessness. Therefore performance of action
connects us with Prakrti and by non-performance of action we
—
get established in the self. ‘I have to do nothing’ this notion
is also within the area of the performance of action. Therefore
a striver should have nothing to do with the performance of an
—
action or its non-performance ‘naiva tasya krtenartho nakrteneha
kascana’ (Gita 3/18). The self is free from performance of an
action or its non-performance viz., it is a transcendental entity.
—
‘Va$i’ By attachment to the modes of Prakrti a man becomes
‘avasa’ viz., helpless (Gita 3/5). This helplessness is wiped out
by Jnanayoga and the man becomes ‘vasi’ viz., his life becomes
independent and transcendental.
--
I* /:
—
Link: In the preceding verse, the Lord declared, "The
embodied ( soul ) neither acts, nor does it cause others to act."
Now, the question arises, whether God causes others to act ?
The Lord, answers the question, in the next verse.
efcrjrci ^ chUffa Hleb IprfcTTHJ: I

^
na kartrtvam na karmani Iokasya srjati prabhuh

na karmaphalasamyogam svabhavastu pravartate
Neither the sense of doership nor the nature of actions
does the Lord determine for the mankind, nor does He link
actions with their fruits. But it is the personal nature alone,
that impacts. 14
Comment: —
—
'Na kartrtvam na karmani Iokasya srjati prabhuh ' The term
'Prabhuh', has been used here, because the universe is created
by the Lord, Who is endowed with attributes. He is omnipotent
and He controls, the entire universe. Though, He conducts the
activities of the entire universe, yet He remains, a non-doer
(Gita 4/13).
All actions, are performed by the modes of nature, but out
of ignorance, a man identifies himself with nature and becomes
a doer of actions, which are done by nature in fact (Gita 3/27).
God has not made man the doer. If He had made him the doer,
the Lord, in the eighth verse of this chapter, would not have
—
said The man, who is united with the Divine, and knows the
truth thinks, "I do nothing at all." It means, that this sense of
doership is self-made, and so it can be renounced by the man,
who has inculcated it.
The Lord , does not decree whether a person, will have
to perform a particular virtuous or evil deed. Had it been so
decreed by Him, the prescribed and prohibited actions mentioned
by scriptures, preceptors etc., would have been of no avail, and
a man would not have had to bear, the fruit of his actions. The
expression 'Na karmani', proves that a man is independent, in
the performance of actions.
—
'Na karmaphalasamyogam ' A man, has to reap the fruit
of actions, which he performs. Actions, being insentient cannot
decide upon their result. So, it is ordained by God (Gita 7/22).
The Lord, awards the fruit of actions, but He does not bring
about union with fruit of actions. It is the man, who brings

about this union. He, out of ignorance, having become a doer
and having been attached to fruit of actions, has to feel happy,
and sad. If he himself, does not get attached to fruit of actions,
he can be free, from it. The term "Sannyasinam' (renouncers),
in the twelfth verse of the eighteenth chapter, has been used , for
such persons who are not attached to the fruit of actions. They
have not to reap the fruits of their actions, here or hereafter. If
God had connected actions with their fruit, a man would have,
never been liberated, from the fruit of actions.
In the, forty-seventh verse of the second chapter, the Lord
declares, "Let the fruit of action, not be thy motive." It means,
that it depends upon a man , whether he feels happy or sad and
whether the fruit of action is his motive or not? If the Lord
had ordained the fruit of action then a man would have never
become even-minded in pleasure and pain, and he would have
never performed actions having abandoned attachment, or the
fruit of actions, which has been emphasized by the Lord, time
and again in the Gita (vide 4/20, 5/12, 14/24 etc.).
—
Question: In the scriptures, it is mentioned that the Lord
causes those, whom He wants to send to the higher worlds, to
perform virtuous actions, while He causes those whom He wants
to send to the lower worlds, to perform, evil actions. Thus the
declaration, "Neither agency nor actions does the Lord create
nor does, He connect actions, with their fruits," seems contrary
to the ordinance of the scriptures.
—
Answer: In fact, the scriptures do not . mean, that the Lord
sends them to the higher or lower worlds, by causing them to
perform virtuous or evil actions, but these mean, that the Lord
purifies them by enabling them to reap the fruit of their past actions
by creating circumstances* so that, they may attain God or His love.
* Being overpowered by desire a man performs good ( virtuous) and bad
(evil ), actions ( Gita 3/37 ) which lead him to the higher worlds (heaven etc. ,)
If the scriptures are interpreted, in the way, that the Lord causes
people to perform virtuous or evil actions, so that they may go
to higher or lower worlds , then man, will become dependent, in
performing actions. Prescription and prohibition by the scriptures
and saints, and instruction of the preceptors, will prove to be
futile. So this interpretation, does not seem to be justified.
—
'Svabhslvastu pravartate’ It is, because of his nature, that
man becomes a doer, performs actions and connects actions,
with their fruit. Man himself, is responsible, to form this nature.
So long as, there are attachment and aversion in nature, it is
not purified; and as long as nature, is not purified , a man is
overpowered, by nature .
The Lord , mentions here the same fact, which he has already
stated in the thirty-third verse of the third chapter, when He
declared, "Beings follow their nature."
So long as, a man acts according to his nature, he will
become a doer, will perform actions and will link actions, with
their fruit. Thus, he will remain dependent, and this dependence
is self -created. If man renounces doership, actions and association
of actions, with fruit which he has made himself, he can realize
that he is ever untainted (uncontaminated).
——
Appendix The sense of doership, action and attachment to
the fruit of action it is not God’s creation, but it is the man’s
(embodied soul’s) own creation. Therefore the man is responsible
for its renunciation also.
—
‘Svabhavastu pravartate’ In fact renunciation of affinity for
the world is natural; but because of the perception of naturalness
in unnaturalness, affinity for the world is seen natural. This
individual nature is not natural and untainted but it is one’s
own creation.
and lower worlds (hells etc. ). A man has desires by making a misuse of the
freedom which has been bestowed upon him so that he may attain salvation.
—
Link: When the Lord, neither creates agency ( doership ), nor
does he force anyone to perform action, or bring about union of
the actions and their fruit, how can He reap the fruit of action?
The Lord, answers the question, in the next verse.
*11
^ -wPcKMiM
cb tjcfjci f J: I
^ ÎI II
nadatte kasyacitpapam na caiva sukrtam vibhuh
ajnanenavrtam jnanarii tena muhyanti jantavah
The All-pervading Lord, acquires neither sin nor the virtue
of any; as knowledge, is enveloped by ignorance; therefore, beings
.
get deluded 15
Comment: —
—
'Nadatte kasyacitpapam na caiva sukrtam vibhuh' The Lord,
Who has been termed 'Prabhuh', in the preceding verse, has been
called 'Vibhuh', here.
A man, can reap the fruit of action in two ways, by performing
actions himself , or by causing others to perform actions. But,
the Lord neither performs actions, nor does He cause others to
perform these. So, He has not to reap their fruit.
The sun, provides light to the entire universe and men commit
sins and also perform virtuous actions, but the sun has nothing
to do, with those sinful or virtuous actions. Similarly, nature
and the entire universe, receive power from God and with that
power people perform virtuous and sinful actions. But, those
actions performed by the people, have not the least connection,
with God. The Lord, has given freedom to man, whether he
connects actions with their fruits, or offers actions and their
fruit, to God. He who, by misusing the freedom given by the
Lord, becomes a doer and reaps the fruits of actions, is bound.
The Lord, does not accept these actions and their fruit as His.
But he, who by making right use of freedom, offers his actions
and their fruit to God, is liberated, and the Lord accepts such
actions , and their fruits.
As, in the twenty-fifth verse of the seventh chapter, by the
term 'sarvasya' (all), and, in the twenty-sixth verse of the same
chapter, by the term ’Kascana' (anyone), the Lord has talked
about common people, so has He described by the term 'Kasyacit'
common people, who regard themselves, as doers and enjoyers
of fruits, rather than about devotees. As far as, devotees are
concerned , the Lord accepts a leaf, a flower, a fruit or a little
water, which is offered to Him, with devotion (Gita 9/26-27).
—
'Ajnanenavrtam jnanam' The knowledge of the self , is
self -evident to all the people, but this knowledge is enveloped
in ignorance. It is because of this ignorance that beings are
deluded. He, who thinks '1 am the doer', is deluded (Gita 3/27).
A man, can wipe out this delusion by discrimination, which
has been bestowed upon him by God. Therefore, in the eighth
verse of this chapter, it has been said, that a Sankhyayogl should
ever think, "I do nothing at all", while, in the thirteenth verse
it has been said , that he should mentally renounce, all actions
by discrimination .
All objects, such as a body etc., are constantly undergoing
change, while the self , never experiences any change. When a
man identifies the self, with kaleidoscopic objects, it means,
that he is swayed by ignorance. But, when he realizes that the
self is different, from the kaleidoscopic worldly materials, his
ignorance is wiped out and the knowledge of the self, is illumined
automatically. The reason is, that knowledge of the self is veiled,
when one assumes affinity with the evolutes of Nature.
The term 'Ajhana', does not mean total absence of knowledge,
but it means imperfect knowledge, as there cannot be, total
absence of knowledge. Knowledge of the senses and intellect,
is also imperfect . When a person, attaches importance to this
imperfect knowledge, and is influenced by it, he does not keep
—
an eye on real knowledge this is known as 'enveloping of the
knowledge, by ignorance'.
The knowledge of intellect, is more extensive, than that of
senses, or that of the mind. The knowledge of intellect, illumines,
the knowledge of the mind and senses, but it cannot illumine
nature, whose evolute it is. When it cannot even illumine Nature,
how can it illumine the sentient, which transcends Nature? Thus,
the knowledge of intellect, is imperfect.
—
'Tena muhyanti jantavah.' The Lord, by using the term
'Jantavah', has condemned human beings, by saying that those
persons, who do not attach importance to discrimination , are
in fact, animals, because without discrimination there is no
difference, between the two.* A human being, is a human being
not merely by virtue of human form, but because of his sense of
discrimination. As far as sensual pleasures are concerned, even
animals enjoy these. But, the aim of human life, is not to hanker
after them instead, it is to realize, the self or God, Who is free
from pleasure or pain. Those who know, what ought to be done
and what ought not to be done, deserve to be called strivers.
He, who believes that he is a doer, and who having the
—
motive of fruit of action, feels happy or sad such a man, is said
to be, deluded out of ignorance. We are forced to do virtuous
and evil actions. How can we get rid of them? To be happy and
to be sad, is the fruit of our actions. How can we rise above
these? To have such conviction, is delusion.
Man, (self ) is a non-doer, and is also, free from pleasures
and pain. It is out of ignorance, that he becomes a doer and feels
happy or sad, by bringing about union with fruit of actions. The
term 'tena', stands for this delusion (ignorance). The ignorant,
out of delusion feel happy and sad. The same fact, has been
* Food, sleep, fear and sex are common between men and animals. Men
are superior to animals because of their sense of discrimination. Without
discrimination they are just like animals (Canakyamti 17/17 ).
Verse 15] -
pointed out, by the expression 'tena muhyanti jantavah ' (by that,
beings are deluded).
—
Appendix As the dark has no power to cover the sun, so
has ignorance no power to cover knowledge. The unnatural has
—
been assumed as natural this is ignorance by which a man
is deluded. Therefore this is merely a notion, not a fact that
knowledge is covered by ignorance. If a man so desires, then
by attaching importance to his discrimination, he can destroy
this delusion (ignorance) (Gita 5/16).
In fact knowledge is not covered but intellect is covered. But
to a man, knowledge appears to be covered; therefore here the
term ‘avrta’ has been used. The same fact has been mentioned
in the thirty-ninth verse of the third chapter by the expression
‘avrtam jnanametena’ (Gita 3/39). Ignorance is non-existent or
a negation. It has no existence. A non-existent thing cannot veil
the knowledge. Therefore opposite knowledge viz., perception
of naturalness in unnaturalness is ignorance*. If the vision of
unnaturalness is discarded, naturalness automatically reveals
itself, then a man will realize his identity with omnipresent
God. It is because of individuality that sins and virtues attach
to us; therefore having realized identity with the omnipresent
God viz., by the destruction of individuality, sins and virtues
no more attach to us.
Because of ignorance viz., opposite knowledge (natural intellect
—
in the unnatural) a man becomes ‘jantu’ (animal) ‘tena muhyanti
jantavah.’ Similarly the embodied soul because of its affinity for
matter (non-self ) becomes ‘Jagat’ (world) (matter) (Gita 7/13).
We have regarded the Lord Who is ever identified with us
(the self ) as separate and we have assumed the body which is
—
different from us as identified with us this is ignorance.
* Anitya$uciduhkhanatmasu nityasucisukhatmakhyatiravidya
( Yogadarsana 2/5)
—
Link: In the preceding verse, the Lord declared, "Beings
are deluded because knowledge is enveloped by ignorance
The Lord explains the glory of knowledge, in the next verse
which is illumined, when ignorance is destroyed, through
discrimination.
jnanena tu tadajnanam yesam nasitamatmanah

tesamadityavajjnanam prakasayati tatparam
But, to those whose ignorance is destroyed by knowledge
(discrimination), such knowledge lights up the supreme self, like
the sun. 16
Comment:—
'Jnanena tu tadajnanam yesam nasitamatmanah ' The term —
'Tu' (but), has been used to show that, in this verse there is
description of something different, from the preceding verse.
Whatever, was called 'Ajnanena' in the preceding verse, has
been called here 'tat ajnanam’ (that ignorance).
Ignorance, consists in identifying the self with the body,
while knowledge comprises in regarding these as two separate
entities .
If we have an egoistic notion and a sense of mine with the
body and the world—this is ignorance. The self, ever remains
the same, while a sense of T and the sense of 'mine', change.
In the past, we were children and toys were very dear to us,
but now we are young or old and regard, our wives, sons and
riches etc. , as ours. Thus, we see that the sense of T, and of
'mine', are undergoing change while the self , ever remains the
same . That is knowledge , or discrimination.
The perception of the eternal in the transitory , of the pure in the impure, of
pleasure in pain and of the self in the non-self is ignorance.
Thus a striver should realize this reality through discrimination,

and renounce the sense of T and that of 'mine'. This is called
destruction of ignorance, by knowledge. A person, identifies the
uniform self, with the kaleidoscopic world etc., because, he does
not attach importance to discrimination . A striver, who having
aroused this discrimination, renounces the sense of T and that of
'mine' with the perishable world, his discrimination lights up the
supreme self, i.e., he realizes God , who is Truth-Consciousness-
Bliss consolidated.
'Tesamadityavajjnanam prakasayati
—
tatparam' When
discrimination is fully aroused, a striver has no affinity, at all
for the kaleidoscopic world. Then he realizes the self, and then
the Supreme-Self is illumined i.e., the Self realizes Its identity
with the Supreme-Self.
The word 'param', here as well as, in the fifty-ninth verse of the
second chapter and the thirty-fourth verse of the thirteenth chapter,
has been used for the Supreme (Supreme-Self or God).
The term ’prakasayati’, signifies that, as in the dark, objects are
not seen, but these are noticed when the sun rises, so is the Supreme-
Self , Who is ever-attained is not realized because of ignorance.
As soon as ignorance is destroyed, the Supreme-Self , is realized.
——
Appendix Ignorance is destroyed only by discrimination,
not by effort ‘yatanto’pyakrtatmano nainam pasyantyacetasah’
(Gita 15/11). The reason is that destruction of ignorance is not
possible by the performance of action and by doing labour. By
doing labour, affinity for the body persists because without having
connection with the body, no labour is done. Secondly by making
effort to wipe out ignorance, ignorance is strengthened, because an
effort is made to wipe it out only when we accept its existence.
The opposite notion (ignorance) of naturalness in unnaturalness
is self-made. By attaching importance to discrimination that
ignorance is removed.
—
Link: The Lord in the next verse explains how to reach
the state from which there is no return.
RI frf
Tr
^ ^^
r
^
II \9 II
tadbuddhayastadatmanastannisthastatparayanah
gacchantyapunaravrttim jnananirdhutakalmasah
Those, whose mind and intellect are wholly absorbed in God,
who remain constantly identified with Him, and having finally become
one with Him, their sins having been wiped out by wisdom, they
reach a state, from which there is no return. 17
Comment:—
—
[God can be realized by two means first, He (the reality)
can be realized by renouncing the unreal through discrimination,
and secondly, by thirst for the real. The unreal can be attained
through actions, rather than through thirst. How God can be
realized through thirst, is explained in this verse.]
—
'Tadbuddhayah' A striver, through intellect should have
a conviction, that the Lord pervades everywhere. He existed
before the world was created, exists now and will also exist if
the world is being destroyed. This is known as absorbing of the
intellect in Him.
—
'Tadatmanah' Here the term 'Atma', stands, for the mind.
When a striver resolves, that only the Lord pervades everywhere,
his mind automatically thinks of Him only.
—
'Tannisthah' When the mind and the intellect of a striver,
are absorbed in God, he realizes that he is naturally established
in Him. But, so long as, the mind and the intellect do not get
absorbed in God i.e., a striver, does not think and resolve, of
His all-pervasive nature, he cannot realize, that he is naturally
established, in Him.
—
'Tatparayanah' Such strivers, instead of having a separate
Verse 17] SADHAKA-SANJTVANI 645
entity, become one with God. Their identity is merged in God,

and thus they become an embodiment of God.
Unless the striver, and the spiritual practice become one,
the discipline is not continuous. But, when the striver loses his
egoistic notions, his means merges in the end, because both of
these are identical.
—
'Jhananirdhutakahnasah' Through discrimination (wisdom
or knowledge), between the real and the unreal, a striver gets rid
of the unreal. It is because of his affinity for the unreal, that he
commits sins, and is bound . When his affinity for the unreal is
totally renounced , his sins and virtues, are totally wiped out.
—
'Gacchantyapunaravrttim' Attachment to the unreal, is the
cause of rebirth. The Lord declares, "Attachment to the modes, is
the cause of soul's birth, in good and evil wombs” (Gita 13/21).
When our attachment for the unreal is wiped out, there is no
question of our return, to the mortal world.
A thing, which is finite, moves from one place to another,
but one, which is all-pervasive, wherefrom is it to come and
whither is it to go. God pervades all space, time, objects,
circumstances, equally. He never moves, and so is the case with
great souls, as they have identified themselves with Him. They
—
also do not move. The scriptures declare A God-realized soul,
here and now, merges in God . His vital force, does not migrate
(Brhadaranyaka 4/4/6).
Regarding his so-called body, it is said that he is not reborn .
In fact, the term 'Gacchanti' (go) stands for acquiring the knowledge
of the self , which immediately leads to realization of God who
is ever-realized.
—
Appendix When the notion of naturalness in unnaturalness
is wiped out, then no other independent existence besides God
persists and a striver becomes the embodiment of God which
is really axiomatic. Therefore there is no question of his return
—
to the mortal world (worldly bondage) ‘sarge’pi nopajayante
pralaye na vyathanti ca’ (Gita 14/2).
—
Link: The Lord in the next verse describes the attitude
( vision ) of God-realized souls.
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^ ^
vidyavinayasampanne brahmane gavi hastini
suni caiva svapake ca panditah samadarsinah
Sages equate a learned and humble brahmana, a cow, an
elephant or even a dog, or a lowly (outcaste), as these have a
vision of God, in all of them. 18
Comment: —
'Vidyavinayasampanne brahmane gavi hastini suni caiva svapake
—
ca panditah samadarsinah' Here, two adjectives 'learned ' and
'humble', have been used for Brahmana, in order to show his
perfection, as generally a learned person is not humble, and he
becomes proud of his learning.
Dealings of a sage with a learned brahmana, a pariah, a
cow, an elephant and a dog would be different. Equal dealings
are neither proper nor possible. The scriptures also support this
view. A learned and humble brahmana, rather than a pariah is
adored, milk is drunk of a cow, rather than of a bitch, while
an elephant rather than a dog can be used for riding. When the
Lord says, that sages see them with an equal eye, He means to
say, that they behold the Lord , pervading everywhere. Therefore,
they do not see with an unequal eye.
Here, a doubt may arise, how can their dealings be different,
if they have an equal eye? The explanation is, that we see all
the parts of our body (forehead , feet, hands and anus etc.,) with
an equal eye and think of their welfare, yet our dealings with
these are different. When anyone is touched with our feet we

feel sorry and beg his pardon, but we do not do so if he is
touched with our arm. We show reverence for others, by bowing
our head and folding hands, rather than feet. A hand has to be
washed, if it touches anus, but it is not washed, if it touches a
hand. Showing the forefinger and the thumb to someone, have
different meanings, which are well-known to all. In this way, a
man has different dealings with different parts of the body, but
he loves them equally. He, is not indifferent to any afflicted limb.
He, through the likeness of the self , sees equality everywhere,
be it pleasure or pain (Gita 6/32). In this way, the wise also
have different dealings with different beings according to the
difference in their food, qualities, conduct and caste etc., and it
is proper also. They behold the Lord, pervading everywhere and
so they love all beings and think of their welfare equally, without
having any evil propensities, such as attachment, aversion, pride
and partiality etc. They have an automatic inclination, to remove
the sufferings of other beings and to console and comfort them,
in the same way as a person tries to remove the pain of any
limb of his body. So, it is said that they see everyone, with an
equal eye. The Lord , has mentioned of this equality of vision or
even-mindedness, several times in the Gita as "He, who is equal-
minded, excels" (6/9); "He sees the same, everywhere" (6/29);
"He, through the likeness of the self, sees equality everywhere"
(6/32); "Even-minded everywhere" (12/4); "He, who sees the
supreme Lord abiding equally in all beings, never perishing when
they perish, verily sees” (13/27); and "He sees the same Lord
equally dwelling everywhere" (13/28).
Sn Sahkaracarya declares: —
A man should be non-dual in feelings, rather than in dealings
(Tattvopadesa).
An Important Fact Pertaining to Equanimity
Now-a-days, people talk a lot, about equanimity. But it must
be understood in the right perspective.

Equanimity, is not child 's play but an embodiment of God.
The Lord declares, "Those, whose minds get rooted in equanimity,
overcome the world (birth and death) and realize the Absolute
(God)" (Gita 5/19). This state of equanimity, is attained when
others’ pleasure and pain, become a striver's own pleasure and
pain. The Lord declares, "O Aijuna, he who through the likeness
of the self , sees equality (equanimity) everywhere, be it pleasure
or pain, is considered a perfect Yogi" (Gita 6/32).
A striver, attains equanimity when he is engaged in removing
the suffering of others, in the same way, as he gets engaged
promptly in removing his own suffering. Explaining the marks
of a saint, Tulasldasa declares —
'Saints feel happy and sad in the happiness and sadness, of
others' (Manasa 7/38/1).
So long as, a man desires pleasure, he cannot attain equanimity,
in spite of his best efforts. But, when he has a keen desire to
provide comfort to others, to do good to them, and he thinks
of their salvation, he becomes equanimous. A striver, should
begin such activity, with his family. He should try his best to
remove the suffering of his parents, wife, sons and other near
and dear ones, even if he has himself to suffer. By doing so,
he will attain peace. Similarly, he should try to remove the
suffering of others. By doing so he will be thrilled with joy.
We should serve, those to whom we are not attached or we
should renounce our attachment for those, whom we serve the
result will be the same.
—
Saint Tulasldasa in the Manasa declares, "Laksmana serves
Lord Rama and SIta with the same zeal, as that with which, an
ignorant man serves his body " (2/142/1).
It is not wise to serve one's own body, because even an
animal does so. A mother-monkey, loves its youngone so much,
that it does not leave the youngone, even when the latter dies.
But, when someone gives it any eatable, it eats itself, without

giving it to its youngone. Even if the youngone tries to eat, the
mother scares the youngone away, as long as attachment is there,
equanimity is out of the question.
We should serve others, in a disinterested manner. If anyone
goes astray, we should guide him in a pleasant way to follow
the right path. By doing so, we shall feel peace and happiness.
If we do not guide him, we cannot experience peace. Let any
one try this and see. Similarly, if we invite a thirsty person to
have a drink of cold water, it gives us satisfaction, and peace
of mind. This kind of happiness or peace leads us, to salvation
,
while the desire to seek pleasure, leads us to degradation. In the

same way, when religious discourses are arranged, we should
politely request people to take comfortable seats, so that they may
listen to the discourse properly, instead of commanding them, in
an authoritative tone. By doing so, we shall derive satisfaction
and peace. But, if we command them in an authoritative tone,
it will reveal our pride which will prick others and we shall
not be able to attain peace. By such behaviour, we can never
attain equanimity.
Those, who are engrossed in the welfare of all beings attain
the Lord (Gita 12/4) because He is a disinterested friend, of all
beings (Gita 5/29). It is He, Who rears all beings, whether they
are believers or non-believers. Water quenches the thirst, of both
the staunch believer and non-believer, the sun, provides light to
both, air helps everyone to breathe, and the earth provides room
to everyone, without any distinction, whether they believe in
God or not. Thus, everybody has an equal share in the things,
created by God.
Equanimity or equality, does not mean that food should
,
be eaten and marriages should be arranged without taking

into consideration caste, creed or colour etc. Equality, in such
dealings leads to degradation. It is, the god of death who has
equal dealings with all, because all the beings whether they are
saints or householders, animals or gods, have to die.
Animals also have equality of dealings. A dog enters a
brahmana's kitchen with unclean feet, in the same way as it
enters the kitchen of a sweeper, because it does not distinguish
between a brahmana and a sweeper. But the same behaviour
on the part of a man cannot be ignored. Equanimity, consists
in removing the suffering of others and in doing good to them.
This equanimity, purifies him and his heart. But if one does not
observe purity in food etc., his heart gets impure which leads
to disquietude. Superficial equality, is against the ordinance of
the scriptures and the decorum of society, and it causes conflict
in society.
The scriptures do not support the view that the brahmanas
(priest class) are high by caste, while the sudras (labour class)
are low. The brahmanas through preaching, the ksatriyas (the
warrior class) through protection (heroism), the vaisyas (the
trading class) through trade, and the sudras (the labour class)
through physical labour, should serve the members of all castes.
But, it does not mean, that members of other castes should not do
physical labour, while performing their duty. All of them should
labour equally during the performance of their duty. Everyone
should render service to others and co-operate with them with
all the resources he possesses.
In the past, people followed the varna (caste) system and
asrama (order of life) system and led a happy and peaceful life.
But today the Varnasrama system is being replaced by factions
and groups. In villages people cannot even get water because
the owners of the wells do not allow those people, who support
the candidates of the rival parties, to draw water from their
wells. Among the members of the same family also, there are
feuds because they support different parties. How miserable is
the condition!
If we want to attain equanimity, we should try to remove

the sufferings of others whether they belong to our caste, order
of life, religion or sect etc., or not, and should also do good to
them. They may be, the devotees of Lord Rama or Lord Krsna or
Lord Siva or they may be muslims or Christians etc., we should
equally think of their welfare. We should never be partial to the
people of our own caste or creed or group etc., nor should we
feel happy and sad, when our own group or creed gain victory
or suffer defeat over a rival group or creed etc. We should help
them and satisfy their needs, to the best of our capacity and
resources, without having feelings of envy, jealousy, hatred and
pride etc., as upliftment is possible through righteous feelings,
virtues and good conduct. Moreover, we should have the feelings
that all beings should be happy , and free from disease and none
should ever suffer, in the least. Having such feelings, we should
—
do good to others that is equanimity.
— —
Appendix A Brahmana, a pariah, a cow, an elephant and a
dog (the bodies of ) all these are changing every moment and
are going into non-existence but the reality ever abiding in them
never changes, it ever remains the same. The wise perceive that
reality only. As an ant extracts grains of sugar mixed with sand,
in the same way the discerning eye of the wise perceives the real
entity pervading the unreal world. It means that whether there
is a Brahmana or a pariah, a cow or a dog, an elephant or an
ant; in all these heterogeneous beings, the wise have an equal
eye. In spite of inequality in their dealings, they have never an
inequal eye.
Link:— In the next verse the Lord explains the glory of

equanimity.
=5%^ ctf ^ rT: TFff

^ TT f*«TrT *PT: I
652 §RlMADBHAGAV ADGITA [Chapter 5
ihaiva tairjitah sargo yesam samye sthitam manah

nirdosam hi samam brahma tasmadbrahmani te sthitah
Even here, the whole world is conquered by those whose minds
.
are vested in equanimity As God is flawless and equal, therefore,
they become merged in God (Brahman) 19 .
Comment: —
—
'Yesam samye sthitam manah' When a person realizes,
that he is established in God or Self, and when he renounces
attachment, aversion, desire and unevenness of mind etc., his
mind and intellect, naturally get established in equanimity.
Though outwardly there is no obvious difference between
the dealings of a great soul and a common man, yet inwardly
there is a lot of difference. The mind of a great soul remains
equanimous, flawless and quiet, while that of a common man,
uneven, defective and disquiet.
In the morning, when the sun rises, it is not seen in the
east if it is hidden behind high mountains, in that direction,
but its light can be seen, on the top of a high mountain in the
west. It shows, that the sun has risen, even if it is not visible,
in the east. Similarly, those, whose minds and intellects remain
untainted by honour and dishonour, praise and blame, pleasure
and pain, etc., and are free from attachment, aversion, joy and
sorrow, are naturally established, in the self. The reason is, that
for a person without being established in the self, it is impossible
to maintain evenness of mind and intellect.
—
'Ihaiva tairjitah sargah' Here the plural has been used in
the term 'taih', (by those) by the Lord, to explain that all men
can realize God and can conquer the entire world.
The expression 'lha eva', means that even here, during a
lifetime, in this world, they can conquer the world i.e., can be
liberated from this world.
The body, senses, mind, intellect, beings, objects, incidents
and circumstances etc., are all different from the self. He, who
depends on them, is dependent . He, who attaches importance

to them, and desires them, remains dependent i.e., is defeated.
But when he renounces attachment to them, and sincerely gives
up desire for them, it means that he has overcome, them. Till,
slavery to desire persists, he is a vanquished, one.
Only, a defeated person wants to win over and subdue others.
In fact no one can defeat others, without subduing himself. For
example, if a king or a scholar, wants to defeat others, he will
have to resort to his army, capability, learning, wisdom etc.
A man, becomes dependent as soon as his desire is bom.
This dependence remains, whether desire is satisfied or not. When
the desire is not satisfied, a person remains dependent for want
of the object of his desire. But, when that desire is satisfied,
he depends upon the object, he has acquired, though he does
not realize, this dependence because his intellect is veiled by
ignorance. He, feels himself to be independent.
A wise man, becomes totally independent, because he has
no desire at all, and such a man is victorious, though he has
no desire to overcome, others. He needs nothing, in the world,
while the world needs him.
Such an equanimous great soul, who has overcome the world,
is not tempted by much mundane pleasure and is not shaken, even
by the heaviest sorrow (Gita 6/22). He has not the least desire for
any beings, objects and circumstances etc. Though he knows of
desirable and undesirable circumstances, and makes effort to be free
from the undesirable ones, yet they have no effect on his mind.
—
'Nirdosam hi samam brahma' All flaws and heterogeneity,
are found in a man, because, of his affinity for nature. But,
God is flawless, equanimous and unattached because, He has
no affinity for nature.
—
'Tasmadbrahmani te sthitah ' God, is flawless and equanimous.
Therefore, great souls, whose minds are flawless and equanimous,
are established in God.
When a man is attached, to the kaleidoscopic and unreal

world, all flaws and heterogeneity are bom. As great souls, do
not attach any importance to the unreal, they remain flawless and
equal and so they remain established in God . As, where there is
smoke there must be a fire, because without fire, smoke is not
possible; so are those, whose minds are established in equality,
established in God, because without being established in God,
full equanimity (equality) is not possible.
When a man himself gets established in God, his mind is
also established in equanimity. It is only when, they have attained
the state of equanimity, that great souls are said to have attained,
God-realization or equanimity. This equanimity, has been called
Yoga in the Gita (2/48). According to the Gita, this attainment
of equanimity, is regarded as perfection of human life.
The topic of Jnanayoga (the Discipline of Knowledge), was
started in the thirteenth verse. The term 'Jantavah' (beings or
animals), used in the plural number in the fifteenth verse, continued
upto this nineteenth verse. The Lord, by using the plural number,
means to explain that all those people who are deluded, can attain
God-realization. But, in the present verse the term, 'Brahmani'
has been used in the singular, which indicates that all people
attain the same God. Every person, whether he is a brahmana
( member of the priest class) or a pariah , attains the same Lord,
Who was attained by great sages such as Sanaka etc.
—
Appendix Here the term ‘mana’ should be interpreted as
intellect because it is not the mind which gets established in
equanimity but it is intellect which gets established. Mind is
concentrated in meditation. This is the topic of steadfast intellect.
Steadfastness of the mind persists only in meditation, not while
engaged in dealings but steadfastness of intellect persists constantly.
It is not the steadfastness of mind but the steadfastness of intellect
which leads to salvation. Steadfastness of mind brings about
‘Siddhis’ (mysterious accomplishments). Therefore steadfastness
of the mind is not of so much value as is the steadfastness of

intellect. The Lord in the second chapter also has glorified a man
of steadfast wisdom (intellect). In the next verse also the Lord
has mentioned that an undeluded person with a firm intellect
—
becomes one with Brahma (God) ‘sthirabuddhirasammudho
brahmavid brahmani sthitah’.
By error a striver may not think himself to be an enlightened
soul, therefore this mark has been mentioned that if there is no
equanimity in intellect, one should understand that he has not
attained Self-realization, this is merely his misconception. The
—
mark of equanimity in intellect is freedom from attachment
and aversion, pleasure and pain etc. Having realized the self,
equanimity ever persists in intellect. Intellect never deviates or
stirs from this equanimity.
Those, whose intellect is established in equanimity, become
free from attachment and aversion. Their equanimous intellect
naturally remains firm in the fact that all is God . When there
is no other entity besides God then who should have aversion
and towards whom? When only that one ever-existent entity is
realized, then no desire persists, and no disquietude remains.
Link: —The Lord, in the next verse, explains how to get

established in God ( the Absolute ), and what are the marks of
such a sage , who gets established in Him.
fr§7rf: II II
na prahrsyetpriyam prapya nodvijetprapya capriyam
sthirabuddhirasammudho
• brahmavid brahmani • sthitah
•
He, who neither rejoices on obtaining what is pleasant, nor
grieves on receiving what is unpleasant and who, is of firm
understanding and unbewildered, such a knower of God vests
in God. 20
Comment: — —
'Na prahrsyetpriyam prapya nodvijetprapya capriyam' To get
agreeable beings, objects, incidents and circumstances, appealing
to the body , senses, mind, principles, caste, creed and scriptures,
is called acquisition of 'priya' (agreeable) and what is contrary
to it is 'apriya' (disagreeable). When, a striver obtains pleasant
(desirable) beings, objects, and circumstances etc., according to
his desire, he should not feel happy. Similarly, when he meets
with unpleasant ones, he should not be sad. He knows the
desirable and the undesirable ones, but he is neither attached
to the desirable nor has an aversion for, the undesirable. Mere
knowledge of the agreeable and disagreeable, is not a flaw, if
one remains free from joy or grief.
The mind , knows the desirable (pleasant) and the undesirable
(unpleasant), while the doer becomes happy and sad. Though all
actions, are performed by the modes of nature, yet he whose
mind is deluded, by egoism thinks, "I am the doer," feels happy
and sad. But, he who knows the hue character of the self (soul)
and the modes of nature, understands, that it is the modes, which
are acting on the modes (Gita 3/28), So he knows, that he is
not the doer and thus there is no question for him (the self ) to
be happy or sad .
—
'Sthirabuddhih' The self, can be known by the self, without
the help of the instruments, such as the body, senses, mind and
intellect etc. The knowledge, which is acquired with mind
and intellect etc., is imperfect, as it is neither permanent nor
certain (doubtless). But, the knowledge of the self by the self is
permanent, uniform and certain. A great soul, who has realized
this knowledge of the self , by the self has such a balanced and
firm mind, that there remains, neither any doubt nor option nor
contrary feelings in it. So, he is called 'sthira-buddhih' (one with
firm intellect or understanding).
—
'Asammudhah' Commonly, deluded people, do not behold
Verse 20] -
the omnipresent Lord, ever-pervading everywhere, they believe

that the world (which is really transitory and unreal), is real.
But, the undeluded, are those who are completely free from
such belief.
—
'Brahmavit' God , cannot be realized by a person, who does
not identify himself with Him. But, when he identifies himself
with Him, without having any separate entity, he realizes Him.
In God-realization, the liberated soul, the means and God, all
the three, become one. There remains no trio, only realization
—
is left. In fact, who has realized God this cannot be explained.
The reason is, that such a liberated soul, becomes one with God
(Brahma), and he has not the least pride of his achievement, that
he has realized God.
—
'Brahmani sthitah ' In fact, all beings are essentially and
constantly established in Brahma (God), but by an error they
assume that they are established in body, senses, mind and intellect
etc. So they cannot realize the truth, that they are established in
Him. But a great soul, in all circumstances, realizes that he is
established in Him, naturally and constantly.
An object may be established in another object, but
establishment in God, is distinct from it. When a great soul
identifies himself with God, only God remains, he completely loses
his separate entity. So long as, he thinks that he is established
in Him, it means that he has not fully identified himself with
Him, and he still has finiteness.
—
Appendix In sound sleep and in a swoon a man’s affinity
for the body is renounced involuntarily viz., due to ignorance
the mind merges in ignorance. Therefore in these states a man
does not feel pleasant and unpleasant and also bodily pain etc.
But a liberated exalted soul renounces his affinity for the body
discriminately. Therefore he knows the pleasant and the unpleasant
and also bodily pain etc., but he does not feel rejoiced and
agitated , happy and sad in them . His dependence on the body,
658 SRIMADBHAGA V ADGITA [Chapter 5
senses, mind and intellect is wiped out.

Knowing Brahma and getting established in Him both are
one and the same.
—
—
Link: A person is naturally established in God. The Lord,
in the next verse, describes the means of attaining that state.
IT II
bahyasparsesvasaktatma vindatyatmani yatsukham
^ II
sa brahmayogayuktatma sukhamaksayamasnute
When a person is no longer attached to external sense-objects,
he finds happiness in the self. Having completely merged himself
with Brahma (God), he enjoys eternal bliss. 21
Comment: —
—
'Bahyasparsesvasaktatma He, who, instead of being attached
to the body, senses, mind, intellect, life-breath etc., as well as, to
objects of senses, such as sound and touch etc., is attached, only
to God, is known as, unattached to external contacts. A striver
whose attachment has not been totally wiped out, but whose aim
has been to wipe it out, should also be included among those
strivers, who have renounced attachment, as they quickly get rid
of it because of their firm resolve.
This detachment is necessary, in order to attain the state
mentioned in the preceding verse, in which a striver neither
rejoices on obtaining, what is pleasant, nor grieves on getting
what is unpleasant.
So long as, a man is attached to sense-objects etc., internally
or externally, he cannot realize the self. All these objects are
transitory and constantly undergo change, but because of attachment
to them a man has not an eye on their kaleidoscopic nature and
derives pleasure out of them. But in fact they cannot provide
pleasure; it is renunciation of affinity for them , which provides

pleasures. Therefore, a man feels pleasure in sound sleep when
he forgets his affinity for sense-objects.
A man, has a wrong notion that he cannot live without
external contacts, but in fact, he cannot live with constant
external contacts. To forget, all external contacts he sleeps. Thus
he regains freshness, vitality and health, which he can never get,
in the wakeful state. Therefore, he considers sleep very essential.
Energy, is gained through dissociation, with objects.
When a man goes to bed , he means to renounce his affinity
for external objects, as also, to work after waking from sleep. As
he attaches more importance to work, he does not pay attention
to the renunciation of his affinity, for objects. He sleeps and
awakes having affinity for objects.
It is very surprising that if a person who was our relative
dies, our affinity, for him continues. The reason is, that the
assumed affinity can be wiped out only, when the person who
has assumed it, renounces it. As soon as, he renounces it, he
attains salvation, which is natural.
The affinity with external objects is unreal, while our affinity
with God is real. A man, assumes his affinity with external
objects, in order to derive pleasure out of them. But it results
in sufferings (Gita 5/22). By realizing this fact, attachment to
external objects is destroyed.
—
'Vindatyatmani yatsukham ' When attachment to the external
objects is wiped out, a striver finds Sattvika happiness. Happiness
derived out of the affinity, for the external objects, is Rajas (of
the mode of passion). A person goes on enjoying this rajasa (of
the mode of passion) happiness, so long as he does not gain
sattvika (of the mode of goodness), happiness. When he ceases
attachment to the rajasa happiness he gains sattvika happiness.
—
'Sa brahmayogayuktatma ' As soon as attachment for the
world is lost, a striver identifies himself, with Brahma (God). As
660 $RIMADB HAGAVADGITA [Chapter 5
with the disappearance of darkness, light is revealed, so when

attachment to the world is erased, the striver is identified with
Brahma. Both, happen simultaneously. Yet disappearance of
—
darkness, is prior to illumination of light it is deemed so. Similar,
is the case with effacement of attachment and establishment in
God. In the first verse of the thirteenth chapter, it is described,
that the knower of the field ( the self ), is different from the field
(body), while in the second verse it is said, that the self has Its
identity with the Supreme Self. Similarly, in this verse by the
expression 'bahyasparsesvasaktatma' (with the self unattached to
external contact), it is explained that the self is different from
the body and the world, this expression 'Brahmayogayuktatma,
elucidates the identity of the self with God.
Having become detached from pleasure and having found
sattvika happiness, a striver may have a subtle egoistic notion,
by thinking '1 am happy', '1 am wise', '1 am flawless', '1 have
no duty to perform' and so on. In order to get rid of this subtle
egoistic notion, it is necessary that a striver, should identify
himself with God totally, otherwise he cannot remain totally
free, from the sense of individuality.
—
'Sukhamaksayamasnute' So long as, a striver goes on enjoying
sattvika pleasure, he has egoism (attachment), in subtle form.
But, when he ceases to enjoy this sattvika happiness, his egoism
perishes totally and he realizes God, Who is sentient, uniform
and imperishable. This is known, as eternal bliss. This is also
called infinite bliss (6/21; 6/28), absolute bliss (14/27) and so
on. Having attained this eternal bliss, there is natural attraction
for God , and this attraction is known as supreme devotion
(Gita 18/54). This devotion ever-increases i.e., the Lord, seems to
be revealed in new forms, to such a devotee. In this connection,
there is a point which needs attention. If a striver, thinks that
his devotion was imperfect in the past, but now it has attained
perfection, it means that the striver has not attained perfection,
as he is an aspirant still. But, if in spite of perceiving novelty

in the Lord, he feels that his devotion was supreme in the past
also, it means that he has attained perfection.
—
Link: In the preceding verse, the Lord declared, "When a
person is not attached to external contacts, he attains eternal
bliss." In the next verse, He explains how to renounce attachment
-
for sense objects .
^
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^
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^ II
II
ye hi samsparsaja bhoga duhkhayonaya eva te
adyantavantah kaunteya na tesu ramate budhah
The pleasures that are born of attachment (with objects), are
only sources of pain, these have a beginning and an end, O son of
Kunti (Arjuna), no wise man finds happiness in them. 22
Comment: —
——
'Ye hi samsparsaja bhogah' Pleasure is derived from the
contact of senses, with their objects sound, touch, colour, taste
and smell. A man, also derives pleasure out of honour, praise,
beings, objects, circumstances etc. Man is not free in acquiring
sense-objects. If somebody, eulogizes the doctrines we respect,
—
we feel happy that is also a sort of enjoyment. It means, to
derive pleasure through beings, objects, circumstances and states
by body, senses and mind is known, as ’bhoga’ (enjoyment).
Not only the forbidden pleasure, but also those which
are sanctioned by the scriptures, must also be renounced ,
because these are obstacles, to God-realization. Pleasure can be
derived, only by having affinity for insentient (matter), while
it is a must to renounce affinity, for the insentient (matter), to
attain God-realization.
—
'Adyantavantah' All the pleasures have a beginning and
an end, these are impermanent, kaleidoscopic (Gita 2/14) and

insentient, while the self is permanent , unchanging and sentient.
The sense-objects never identify with the self , therefore, the self
cannot gain happiness from pleasure. The self, is a fragment of
God (Gita 15/7), therefore, it can attain eternal bliss from God
(Gita 5/21) alone.
As soon as, a person realizes, that these pleasures have a
beginning and an end, are transitory, and fleeting, the effect of
pleasure and pain, is lessened for him. Therefore, the expression
'adyantavantah', is a panacea , to root out the effect of pleasure.
—
'Duhkhayonaya eva te' All the pleasures bom of contacts,
are only sources of pain. Pleasure is bom of pain and ends in
pain. A man feels happy having acquired a thing, in the same
proportion as its lacking was causing pain to him, and again
feels sad having lost it.
A libertine cannot escape pains or sorrows, because sensual
pleasures can be enjoyed by having affinity for the insentient
(matter); and this affinity, for the insentient is the cause of great
suffering, in the form of birth and death.
In the 'Patanjalayogadarsana', it is stated , "A wise man does
not indulge in pleasures, because these result in three kinds
of pains. These pains are called 'parinamaduhkha' (pain as a
result), 'tapaduhkha (affliction) and 'samskaraduhkha'. Moreover,
contradictions in the modes of nature, also result in pain.
Sensual pleasures, which appear like nectar at first, are like
poison in the end (Gita 18/38), because in enjoying these, energy
and objects are lost. So the result is pain. This is 'parinamaduhkha.'
When a person, beholds others enjoying those pleasures which
he cannot enjoy, because he does not possess those objects, or
when he is afraid to lose them or when he is incapable of enjoying
these in spite of his attachment for them, he is filled with grief,
in spite of the fact, that the objects are available to him . This is
—
'tapaduhkha'. He remembers the lost pleasures this is pain, in the
form of latent impressions. This is called 'samskaraduhkha'.

A person, wants to enjoy pleasure because of his inclination
to them, but his discrimination checks him from enjoying them.
Similarly, while listening to divine discourses, because of the
mode of ignorance, he feels sleepy he wants to derive pleasure,
from sleep. But because of the mode of goodness, he thinks that
he should avail himself of such golden opportunities, which are
very rare. Thus there is a contradiction or say tussel in the modes
of nature and this internal fight is very painful for strivers.
In the enjoyment of pleasure, a person is dependent because
these can be enjoyed according to one’s fate, while he is independent
in God-realization, as this human body has been bestowed upon
him, only to attain Him. Pleasure cannot be enjoyed equally,
even by two persons, while God can be realized by everyone,
even in this Kali-age, as He was realized in the Satya-age, by
great sages. Pleasures cannot be enjoyed forever, by all persons,
while God can be realized forever, by everybody . It means, that
there is a difference in acquiring pleasure i.e., all people cannot
acquire these. But, there is no difference, as for as renunciation
of pleasures is concerned, all can renounce pleasure.
The word 'eva' means that pleasure is, doubtlessly and
certainly, a source of pain. There seems to be happiness, in
them but in reality, there is none in the least.
—
'Na tesu ramate budhah ' A wise man, unlike a common
man does not delight in pleasure, because he regards these as
sources of pain . He, does not become a slave to them.
A wise man , knows that all the sorrow, suffering, sin and
hell etc., depend, on a desire for pleasure. Therefore, he who
attaches importance, to this knowledge, is wise. He, who knows
that pleasures are sources of pain, yet, desire them and delight in
them, does not deserve to be called , wise as a wise man, neither
desire nor takes delight in them.
—
Appendix The pleasure derived from contact with objects,
persons and actions, is the root of sorrows. He, who enjoys

—
pleasures, has to suffer pain it is the rule. In fact the hope, the
desire for pleasures and taking enjoyments, don’t provide happiness
but they provide sadness. The union of pleasures is transient
and their disunion is eternal. A man by attaching importance
to the transient feels sad. He should think whether the desire
for pleasure will provide pleasure and end his sufferings. The
desire for pleasure neither provides pleasure nor ends sufferings.
The desire for pleasure in order to wipe out pain, is the root
of pain.
— —
One is ‘suffering pain’ and one is ‘effect of the pain’.
When a man suffers pain, then he has a desire for pleasure;
and when he has the effect of pain, then the desire for pleasure
is wiped out and he has a distaste for pleasure. By suffering
pain, a man feels sad and by the effect of pain, he rises above
pain. Because of the effect of pain, instead of being engrossed
in pain, he thinks of its reason why he has to suffer pain. By
reflecting upon it, he comes to know that except attachment to
pleasure, there neither is, nor was, nor will be, nor can be any
other reason. Any circumstances are also not the reason because
the circumstances do not stay even for a moment. No person
can cause us pain because he destroys our old sins and enables
us to progress further. The world is also not the cause of pain
because whatever change takes place, is not to provide us pain
but it is to enable us to progress. If there is no change, how
will development take place? Without change how will a seed
grow into a tree? How will Ovum-Semen make a body ? How
will a baby become a youth? How will a fool become learned?
How will a patient become healthy ? It means that natural change
leads to development. In the world, change is the quintessence of
progress. Without change, the world would have become static
and motionless like picture. Therefore change is not to be blamed
but the desire to derive pleasure from this change is to be blamed.
God is also not the cause of pain because He is the abode of
bliss, in Him there is not even an iota (trace) of pain.

—
‘Na tesu ramate budhah’ A wise (discriminating) man
does not delight in pleasures because the desire for pleasure
is the constant enemy of the wise ‘jnanino nityavairina’ (Gita
3/39). An ignorant person likes pleasures because vices appear
as virtues because of indiscrimination. All pleasures are bom of
evils. If there is no blemish in the inner sense, there cannot be
any pleasure taking. Only a wise person can perceive his flaws.
Therefore he does not take delight in pleasures viz., does not
enjoy pleasures.
A wise (discriminating) man has no desire for the thing which
does not stay with him forever. By using his discrimination he
accepts the truth, “Anything, person, ability and power which
acquired, are neither mine nor for me. Not only this but in infinite
universes, there is not anything which is mine and which is for
me. Even the most loving thing is not mine forever and will not
stay with me forever.” Therefore a wise man determines that he
can live happily forever without the objects and persons that are
not likely to stay with him forever.
—
Link: In the preceding verse, the Lord declared' " pleasures
bom of contacts, are only sources of pain. " Then the question
arises, who is happy? The Lord, answers the question, in the
next verse.
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saknotlhaiva yah sodhurii praksariravimoksanat
kamakrodhodbhavam vegarii sa yuktah sa sukhi narah
He, who is able to resist the impulses bom out of desire and
anger, and overcomes these before he gives up his body, is a Yogi
(liberated person) and he is indeed a happy man. 23
Comment:
+
—
'Saknotlhaiva yah sodhum praksarlravimoksanat
—
kamakrodhodbhavam vegam ' Every being, possesses unusual
discrimination but it remains latent in birds and beasts etc., who
know only how to maintain their body. In the life of gods etc., this
discrimination remains concealed because these bodies are for the
enjoyment of pleasures. In human life also, the discrimination of
those, who hanker after pleasure and prosperity, remains veiled,
but time and again, their sense of discrimination, makes them
realise that pleasure and prosperity, result in pain and sin. A
person, remains entangled in them, because he does not attach
importance to discrimination. Therefore, a person by attaching
importance to discrimination, should make it a permanent feature;
and he has no restriction in doing so. By that he can be free from
evil propensities, such as attachment, aversion, desire, anger etc.
Therefore, by using the term 'Iha' (here) in this world the Lord
exhorts human beings to resist the impulses of desire and anger,
so that they may be happy forever, by controlling them.
This human body, has been bestowed upon us, so that
having controlled the impulse of desire and anger, we may attain
salvation. Every human being, without any distinction of caste,
colour or creed etc., is qualified and deserving in controlling
these impulses.
A man could die at any moment. So he should be ever
cautious, not to be swayed by desire and anger, and he should
control these, here in this life, before giving up the body. Secondly,
it can also be interpreted that before the body starts functioning
under their sway, these should be controlled.
As soon as, the thought of hankering after pleasure comes
to the mind , a striver, should become alert, that he is a striver
and so it is not proper for him to get entangled in pleasure. He
should immediately renounce such thoughts.
—
It is because of attachment to objects believing that these
—
are beautiful and give pleasure, that such thoughts crop up. Such
thoughts, give rise to desire to acquire them and we get angry
with persons, who create obstacles, in their acquisition .
As soon as thoughts of desire and anger come to mind, these
should be renounced otherwise, later it becomes very difficult
to control these urges. As soon as, a thought arises, there is
disquietude, excitement and struggle etc., in the mind . So such
a man cannot be happy. But when he resists these impulses, he
becomes happy. Sometimes, a person can control these impulses
out of fear, in the presence of another man who may be more
powerful, than he. Similarly, he can control these out of greed,
in business etc., in order to earn money. But, this control cannot
make him happy, because in such cases, instead of getting
entangled in desire and anger, he gets caught in fear and greed.
Moreover, a person, who resists impulses of desire and anger,
has been called a Yogi. But, no one becomes a Yogi, who has
not renounced thoughts (Gita 6/2). Therefore, for a striver it is
better to renounce thought, as soon as, it comes to the mind,
rather than to resist the impulses of desire and anger.
A striver, can control desire and anger by realizing the fact
that these are not inherent in him, as the self is permanent , while
they are transitory. Secondly, how can these be in him, when he
knows that he is different from them? Thirdly, a person can be
free from desire and anger (Gita 5/26; 16/22) it means that only
he who is in reality free from them, can be free. Fourthly, the
Lord has called desire and anger (the gross forms of attachment
and aversion), the modification of nature (Gita 13/6). So they
remain in nature (prakrti), not in the self , as the self does not
undergo any modification . Thus, desire and anger do not abide
in the self. He who considers them abiding in the self , invites
them to overcome him.
—
'Sa yuktah narah' The Lord, in the fifteenth verse of this
chapter, has called such persons, 'Jantavah' (animals ), whose
knowledge is veiled by ignorance. Here, He has called a person,

who controls the impulses of desire and anger, 'narah' (a man).
It means, that only he who has controlled these urges, deserves
to be called, a man, otherwise, he is just like an animal.
He, who remains established in equanimity, is called a Yogi.
He, who by attaching importance to discrimination is not swayed by
desire and anger, is established in equanimity (even-mindedness).
—
'Sa sukhr Not to talk of men, even birds and beasts cannot
lead a happy and peaceful life, if they are swayed by desire and
anger. So, only a man, who has controlled these impulses is happy,
otherwise evils such as disquietude, volatility and struggles are
bom and a man cannot be happy. A person, who depends on
perishable persons and objects etc., and who, wants to derives
pleasure, out of them by having affinity for them, can never be
—
happy this is a rale.
—
Appendix In the mind first ‘sphurana’ an idea (a thought
which flashes on the mind) flashes. If a thought is accompanied
with the feeling of reality for it, attachment to it and insistence
on it, it is linked to us and it is transformed into a Sankalpa.
This Sankalpa gives birth to contemplation which in its turn
gives an impetus to evil propensities such as desire and anger
etc., (Gita 2/62-63). The topmost priority of a striver should be
not to let the impetus (impulse) be bom viz., he should not allow
it to develop into a Sankalpa. Secondly if the impetus however
is bom, he should not act according to it.
—
Link: Having described the sad plight of a person, who is
swayed by desire and anger, the Lord, in the next verse, explains
the glory of a person, who is happy within himself.
yo'ntahsukho fntararamastathantarjyotireva yah

sa yogi brahmanirvanaih brahmabhuto’dhigacchati
One who is happy in God, rejoices in God and is illumined
in God, that Yogi (SahkhyayogI) identified with Brahma, attains
to the beatitude of God (Brahma nirvana) 24 .
Comment: —
—
'Yo' ntahsukho'ntararamastathantarjyotireva yah’ 'Antah
sukhah' (one who is happy within himself ), is he, who instead
of being happy in possessing the worldly objects, is happy
only in God. Besides God, none is his object of happiness. He
constantly enjoys God.
He, constantly remains happy within himself and so he needs
no outward (external) objects etc. He remains happy within himself,
because the self cannot inflict pain upon the self, and the self,
cannot have disinclination, for the self.
The outwardly or external objects etc., cannot be acquired,
by everyone forever, while the internal self can be attained by
everyone forever.
—
'Antararamah' (One who rejoices within himself ), is he who
instead of rejoicing in external pleasure, rejoices in the self or in
God , during spiritual practice, as well as in practical life.
The Lord, is the illuminator and base of all the mundane
knowledge of senses and intellect etc., 'antarjyotih ' is a striver
who ever remains illumined .
Mundane knowledge, has a beginning and an end, while
the knowledge of God constantly, remains the same without
undergoing any change at all. A SahkhyayogI, naturally possesses
knowledge, that only God pervades everywhere.
'Sa yogi brahmanirvanaih brahmabhuto'dhigacchati’ A
striver, following the path of Sankhya (knowledge), realizes
—
that he is established in Brahma (God), which shows his
egoistic thinking as he believes '1 am liberated', '1 am established
in Brahma (God).' So long as this egoistic notion prevails,

it means, that he is not a God-realized soul i.e., he has not
attained perfection. So, such a striver should not be satisfied,
with this state.
The expression ’Brahmanirvanam', means the attainment of
Eternal Peace, without the least disquietude.
When a Sarikhyayogi, identifies himself with God , only God
remains, he does not retain his separate entity, in the least, he
attains perfection, or God-realization. In 'Brahma bhuta' state, a
striver realizes that he is identified with Brahma. But, when his
egoistic notion (individuality) perishes, none remains to realize
this identification. He himself becoming Brahma (God), attains
to Brahma (God).
—
Appendix Here the term ‘antah’ should mean God rather
than ‘antah karana’ (internal organ). The reason is that he who is
happy within the internal organ, who rejoices within the internal
organ and who is tranquilly illumined within the internal organ,
can’t attain Brahma (God). Brahma is attained having renounced
affinity for the internal organ.
—
Link: In the preceding verse, the Lord explained the glory
of a Sahkhyayogi who remains happy within himself. In the next
verse, He explains the state of the Sahkhyayogis, who are actively
engaged in the welfare of all beings.
TrTT: II
labhante brahmanirvanamrsayah kslnakalmasah
^ II
chinnadvaidha yatatmanah sarvabhutahite ratah
Those holy men whose sins are destroyed, whose doubts
(dualities) are annihilated, whose minds are disciplined and who are
devoted to the welfare of all beings, attain the beatitude of God. 25
Verse 25] SADHAKA-SANJfVANl 671
Comment: — —
'Yatatmanah ' The strivers, whose aim is God-realization,
have not to control their minds, bodies, senses and intellects,
but they are instinctively and easily controlled. When, they are
controlled, strivers become free from evils, such as attachment and
aversion, and all their activities are for the welfare of others.
So long as, a striver regards the body, senses, mind and
intellect as his, and for him, these are not controlled by him; and
they have such evils as attachment, aversion, desire and anger
etc. So a striver is controlled by them. Therefore, a striver should
not regard these as his, and for him. By doing so, they come
under his control. Here the expression 'Yatatmanah', has been
used, for those cautious and alert strivers, who do not regard
the body, senses, mind and intellect as theirs, and who consider
these as different from the self.
—
'Sarvabhutahite ratah' -Egoistic ideas are the main stumbling
block for a striver following Sarikhyayoga, in the way of God-
realization. By effacing egoism, in order to realize the automatic
identity with God, it is necessary to have sentiments of the welfare,
of all beings. Those, who rejoice in the welfare of all beings,
can easily wipe out their egoistic thoughts.
He, who wants to identify himself with the all-pervading
Lord, must remain careful about the welfare of all beings. As a
person, is careful about the welfare of all the parts of his body,
which have different shapes, names and functions, so does a
striver, think and work for the welfare of all beings, without
any distinction of caste, creed, colour, order of life and spiritual
practice etc. He beholds the Lord, pervading every being, equally.
Therefore, when a person gets engrossed in the welfare of all
beings, his selfishness easily comes to an end, and he realizes
—
his identity with God.
'Chinnadvaidha ' So long as, a striver does not have a firm
resolve to realize God, he has duality, in his mind. But when
he has a firm resolve, his doubt or duality disappears, and he

is promptly engaged in spiritual practice.
—
'Kslnakalmasah' Affinity for nature (prakrti) is the root,
of all sins and evils. When a striver realizes, that he (the self )
is different from nature and its evolutes, such as body, senses,
mind and intellect etc., he accordingly becomes free from all
sins and evils.
—
'Rsayah' The term 'Rs', means knowledge. He who attaches
importance to knowledge (discrimination), is a 'Rsi' (sage or
holy man). In the olden days, sages attained God-realization,
by leading a householder’s life. In this verse also, there is a
description of those strivers, who practise spiritual discipline
with discrimination, in order to realize God while performing
mundane duties. Therefore, strivers who attach importance to
their discrimination, are also sages (holy men).
—
'Labhante brahmanirvanam' In fact, Brahma (God) is
attainable by all human beings. But having identified himself
with the kaleidoscopic body etc., a person has a disinclination
for God. When his affinity for the perishable objects, such as the
body etc., is renounced , all sins, evils and doubts are destroyed,
and he attains Brahma (God), Who pervades everywhere.
The Lord, explains by the word 'Labhante' (attains), that a
SarikhyayogI merges in Brahma (God), in the same way as waves
merge in sea. As waves, are not different from the sea, as both
of them are one and the same, in the same way, the soul and
the supreme soul, are one and the same.
—
Appendix From the view- point of the people a JnanayogT is
seen to be devoted to the welfare of others (sarvabhutahite ratah)
but in fact he does not do good to others but good (welfare) to
others is naturally done by him.
Link:— In the twenty-fourth and twenty -fifth verses, the

Lord explained\ how a striver following the path of Sahkhya

( knowledge )can attain God. The Lord, in the next verse, explains
f
the excellence of such God-realized souls.
kamakrodhaviyuktanam yatTnam yatacetasam

abhito brahmanirvanam vartate viditatmanam
To those wise, who are freed from desire and anger, who have
subdued their minds and who have realized the self for them the
.
beatitude of God (Brahmic bliss) pervades on all sides 26
Comment:—
—
'Kamakrodhaviyuktanam yatinam ' The Lord declares,
that in the God-realized souls, there remains no trace of evil
propensities, such as desire and anger etc. Those evil propensities
are bom, when man has affinity for the unreal perishable objects
(body, senses, mind and intellect etc.). But when he realizes his
identity with God, he has no attraction at all for the entire world,
including his body and mind etc. So, there is no question of the
birth of evils, such as desire and anger, in him. If a striver has
desire and anger even in subtle forms, he should not consider
himself, a liberated soul.
Desire for perishable objects, is 'Kama'. A man , has a desire
only when he lacks something. In Asat (unreal) always there
is deficiency or lacking, while the real self is not wanting in
anything. But , when he (the self ) identifies himself with the
unreal, he feels something lacking in him. This want, gives
birth to desire. If desire is not satisfied, anger is bom. Thus,
there is no desire in the self, but when It identifies Itself with
the unreal, It seems to have a desire. So how can those, who
have no identity with the unreal and who have realized the self,
experience privation ?
Strivers, feel that they are not swayed so much by desire
and anger now,' because of their spiritual practice as they were

influenced in the past, without spiritual practice. It shows, that
these feelings have lessened through spiritual practice. It means,
that they can be wiped out also, by spiritual practices.
Strivers realize (i) desire and anger are not so frequent as
they were in the past, (ii) they are not so strong as they were,
in the past, (iii) their duration is not so long as, it was in the
past. But, sometimes a striver feels otherwise i.e., he feels that
they are more forceful now, than they were in the past. The
reasons for that are (i) through spiritual practice, attachment for
pleasures is perishing, but perfection is not attained, (ii) because
of the purity of heart and mind, a little desire or anger, seems
too much to a striver, (iii) a striver, feels bad, if anything goes
against his wish but he does not care about it. But this feeling
accumulates. At last, the accumulated feelings blow up, even at
the slightest provocation. Other people, are also surprised why
he lost his temper, so easily.
Sometimes, a striver judges himself by his inclinations, and
holds that he has attained perfection. But, in fact so long as,
he realizes that he has attained perfection, it means that still
he has some trace of egoism left (individuality) and he has not
attained perfection.
—
'Yatacetasam The mind, is not subdued, so long as, a man
is attached to the unreal. But when great souls renounce this
attachment to the unreal, their minds are subdued .
—
'Abhito brahmanirvanaih vartate viditatmanam ' Those great
souls, who have realized the self, which is the aim of human
life, are called 'Viditatmanam'.
Such great souls, here as well as hereafter, remain established,
in Brahma (God ), the abode of eternal peace. As a common
man, while performing different activities, remains established in
his body constantly, so does a great soul remain established in
Brahma constantly, while undertaking different activities, because
he has nothing to do with that non-Self (Asat).
—
Link: The Lord' in the next two verses, explains that God\
Who can be realized through the paths of Action and Knowledge,
can also be realized through the path of meditation. *
UIUIIMIHI) II \9 II
I
^
^T: T J r l T T T: II II
"
sparsankrtva bahirbahyarhscaksuscaivantare bhruvoh

pranapanau samau krtva nasabhyantaracarinau
yatendriyamanobuddhirmunlrmoksaparayanah
vigatecchabhayakrodho yah sada mukta eva sah
Shutting out all external objects, fixing the vision between the
eyebrows, making the inward and the outward breaths move within
the nostrils evenly the sage, who has controlled the senses, mind
and intellect, who is bent on liberation, who has cast away desire,
fear and anger, is ever liberated. 27-28
Comment:—
—
'Sparsankrtva bahirbahyan' All objects, except God are
external. ’Shutting out external object' means, that external
objects should not be thought of .
The affinity for the external objects, is renounced in the
path of Action, through service, while in the path of knowledge
through discrimination. Here, the Lord declares that this affinity
can be renounced, through meditation. In meditation, when a
striver meditates only on God , he has a disinclination for external
* The path of meditation is an independent means for a striver to realize God
and it can also be used by the strivers following the paths of Action, Knowledge
and Devotion. Chanting the Lord's names, meditation, good company and study
of the scriptures are useful and necessary for every striver.
objects. It is not the external objects, but his assumed affinity

(attachment) for them, which is an obstacle to God-realization.
—
' Caksuscaivantare bhruvoh' Here the expression 'Bhruvoh
antare', may stand for, fixing vision between the eyebrows as
well as, for fixing it at the tip of the nose (Gita 6/13).
During meditation, if the eyes are completely shut, a striver
may feel sleepy and if these are completely open, the scene and
objects which are before his eyes, may draw his attention and
create an obstacle. In order to, remove these distractions, it has
been said that with half-closed eyes, the gaze should be fixed,
between one's eyebrows.
—
'Pranapanau samau krtva nasabhyantaracarinau' The breath
exhaled, is 'prana' while the breath inhaled is 'apana'. The speed
of 'prana breath' is fast, while the speed of 'Apana breath’ is slow.
In order to, regulate the process of exhalation and inhalation, so
that both of these may take equal time, first, the apana breath
is inhaled, through the left nostril, and then the prana breath is
exhaled, through the right nostril. Then, the apana breath is inhaled
through the right nostril and the prana breath is exhaled, through
the left nostril. This process of exhalation and inhalation, should
take equal time. Through constant practice the flow of the prana
and the apana breath, becomes even, gentle and subtle (thin).
When, there is no sensation of air inside or outside the nostril
and in the throat etc., it should be understood, that the flow of
the prana breath and apana breath, has become even. When this
flow bcomes even, ( because of the aim of God-realization), the
mind starts meditating on God. This control of the breathing
process, has been described here, because it plays an important
role, in the path of meditation.
— —
'Yatendriyamanobuddhih ' There are two sources of
knowledge senses and intellect. In between the two, the mind
has its place. A man, is to be cautious, whether his mind is
under the influence of senses or intellect or both senses and
intellect. Senses, tempt the mind towards sense-objects, while

intellect guides it to think of the consequences. Those people,
whose minds are swayed by senses, indulge in worldly sensual
pleasures, while those, whose minds are guided by intellect, do
not rejoice in pleasures bom of contact (Gita 5/22).
Generally, strivers' minds are controlled, both by senses
and intellect. A sort of struggle goes on, in their minds. They,
neither attach full importance to their discrimination, nor do they
enjoy, worldly pleasures. This dualism (struggle) is an obstacle
to meditation . Therefore, the Lord means to say, that the mind
should be controlled by intellect (discrimination), rather than
by senses.
—
'Munirmoksaparayanah' A striver, whose aim is God-
realization, has been called here, 'Moksaparayanah'. As the Lord,
pervades everywhere all the time, He is attainable to all. But He
is not quickly attained, by people, because they have not a firm
resolve. As soon as they have a firm resolve, He will be realized.
In fact, the aim (resolve) is pre-determined, because this human
body has been bestowed upon human beings, so that they may
attain God. But, they forget this aim. So they have to realize
this aim. When they realize this aim, they will have a desire for
God-realization. This desire, wipes out all the worldly desires
and leads strivers, to God-realization. The Lord, has used this
expression 'Moksaparayanah', so that a striver may realize, that
his aim is God-realization.
—
In all the spiritual disciplines of Action, of Meditation, of
Devotion and of Knowledge etc., a firm resolve, (aim) plays a
very important role. How can a striver attain perfection or God-
realization, if he has not a firm resolve (aim) to attain Him? So
emphasis has been laid here on a firm resolve by the expression,
'Moksaparayanah', in the path of meditation.
—
'Vigatecchabhayakrodho yah * We are angry with a man,
who is a stumbling block to the satisfaction of our desires, if
he is weaker than us. But we are afraid, if he is stronger than

us. Similarly, we are afraid of death, if we have a desire to live
and are angry with those, who do not let us fulfil our desires.
Therefore, desire is the root of fear and anger. If a man has only
the aim of God-realization, he can be free from fear, anger and
desires. As soon as, he is free from desires, he attains liberation
(salvation), as it is the desire to acquire objects and to be alive,
which leads him, to the bondage of birth and death. A striver
should think seriously, whether he can acquire objects and be
alive, by escaping death merely by having desires. If it is not so,
he should have a firm resolve that he has to realize God only.
By doing so, he can be immediately liberated . But, if he has a
desire to acquire objects and to live, the desire will never be
fulfilled and he cannot be free, from the fear of death as also
from anger. Therefore, it is necessary to be desireless, in order
to be liberated.
Things are not acquired by mere desires. To get a thing or
not to get a thing, does not depend upon mere desire, but it is
God's dispensation. Then, what is the difficulty in discarding
desires when they cannot procure us objects? No one, can
escape death and acquire things by desiring. But if desires are
renounced, life can be blissful. If a person has no desire to live,
even death will provide him joy. Life becomes sad, when he has
desires and these are not satisfied; and death appears horrifying,
when he has a desire to live. Therefore, he who has renounced
the desire to acquire things, as well as to live is liberated, even
during this life and he becomes immortal.
—
'Sada mukta eva sah' The assumption of affinity for the
perishable objects, is bondage while renunciation of this assumed
affinity, is liberation. He, who is liberated is not at all influenced,
by any incident, circumstance, praise, blame, favour, disfavour,
life and death etc.
The expression 'Sada mukta eva', shows that in fact, a striver
Verse 29] -
(the self ) is ever liberated, but he cannot realize the reality,

because of his assumed affinity (attachment) for the perishable
world. As soon as, this assumed affinity is renounced, he realizes
his natural state of liberation or salvation.
—
Appendix ‘Shutting out external objects’ means to detach the
self from the body “I am not the body; the body is not mine and
the body is not for me.” Every striver will have to accept these
three facts whichever spiritual discipline he may follow. If we
don’t accept our affinity for the body, salvation is axiomatic.
In the twenty-fourth verse the term ‘antah’ was used, therefore
here the term ‘bahya’ (external) has been used. In fact there is
nothing external but it is merely an inclination. The term ‘bahya’
is used when we assume that there is another entity but in fact
there is only one entity. Therefore the expression ‘sparsankrtva
bahirbahyan’ means there should not be the assumption at all
of any other existence besides the Divinity.
—
Link: Having described the paths of Action and of Knowledge,
the Lord explained the path of meditation, which is useful for
both the paths. Now, in the next verse, He describes the path of
devotion, which easily leads to salvation ( peace ).
TrtrfTTT
llrcu TTf II II
bhoktaram
^
yajnatapasam sarvalokamahesvaram
suhrdam sarvabhutanam jnatva mam santimrcchati
Having realised Me, as the enjoyer of all sacrifices (yajna) and
austerities (tap), the Great Lord of all the worlds and the unselfish
friend of all creation, he attains peace. 29
Comment: —
—
'Bhoktaram yajnatapasam' When a person, performs any
good action, he regards the body, senses, mind, intellect and
objects etc., with which he performs actions, as his own; and he

regards the person, for whom good action is performed, as the
enjoyer. If he worships a god, he considers, the god as enjoyer,
and if one renders service to a hungry man by offering him
food, he considers that hungry man, as the enjoyer of food. In
order to dispel this misunderstanding, the Lord declares that only
God is the enjoyer of all good actions, because He is seated in
the hearts of all.* Therefore, the Lord should be considered the
enjoyer of all virtuous actions, such as adoration and offering
food and water etc., to anyone. A striver, should aim at the Lord,
rather than at beings.
In the twenty-fourth verse of the ninth chapter, also the Lord
declares, "I alone am the enjoyer of all sacrifices (yajnas)."
Secondly, the body, senses, mind, intellect and objects etc.,
with which virtuous actions are performed , are not a person's
own, these belong to God. By an error, he regards them as his
own; and by regarding them as his own , and performing actions
for himself with them, he becomes an enjoyer of those actions.
Therefore, the Lord exhorts him, to perform all actions only for
Him. By doing so, those actions will not bear fruit for him, and
his affinity for actions will be renounced.
It is desire, which influences a man to perform evil actions.
When he, having renounced desire, performs all actions only for
God, he cannot perform evil actions; and his affinity for virtuous
actions, is also renounced , by performing actions only for Him.
Thus, having renounced affinity for all actions totally, he attains
the Supreme Peace.
—
'Sarvalokamahesvaram' There may bi different lords, in
different worlds, but all of them are governed by God. So He
is the Supreme Lord of the lords, of all the worlds. It means
that only God is the Lord of the entire creation . So, how can an
* < » He is seated in the hearts of all ” (Gita 13/17); ”1 am seated in the hearts of
all ” (Gita 15/15); "The Lord abides in the hearts of all beings ” (Gita 18/61).
honest man regard anything of the world, as his own?

Generally , people regard, the bodies, senses, minds, intellects,
life-breaths, families, riches and property etc., as their own ,
but they say that God is the Lord of the entire universe. Now
the question arises, whether it is wise to say so. No, when
people regard, themselves as an owner of every person and
object etc., what remains there is whose lord He is? Therefore,
only he who regards nothing as his, can call, God as the Lord
of the entire universe.
A man is free to make the right use of objects, such as body
etc., but he is not free to regard these as his own. If he, instead
of regarding these as his own, offers them to God , by regarding
them as His, he attains Supreme Peace.
'Suhrdam sarvabhutanam jnatva mam santimrcchati' Those,
who know* that God, Who is the Lord of the lords of all the
—
worlds, is a disinterested friend of all beings; and no one else
does them so much good as He, and no one preserves them and
loves them so much as He, they attain Supreme Peace. Why
should we be full of fear, worry, disturbance and disquietude
etc., when the omnipotent Lord is the disinterested friend, of
all of us?
Only God and his devotees, are interested in the welfare of
living creatures, in a selfless manner. There is nothing unattained
that should be attained (Gita 3/22) by Him; therefore, He is
naturally a disinterested friend of all. A devotee, also thinks of
the welfare of all beings and does good to them (Srimadbhagavata
3/25/21). The disinterested nature of devotees, has descended
upon them, only from God.
God is the Enjoyer of all sacrifice and austerities. He is the
great Lord of all the worlds, and He is the most disinterested
friend, of all beings. Out of these three facts if strivers accept just
* Here Tcnowing' stands for assumption. Firm assumption is in no way less
than knowledge.
one, they attain Supreme Peace in the form of God-realization.

If they accept all the three, God, is realized instantaneously.
'Desire', 'a sense of mine for worldly objects' and 'disinclination
for God', are the three stumbling blocks to God-realization. The
Lord, by the expression 'Bhoktaram yajnatapasam', means to say,
that a striver should have no desire and should do nothing for
himself . By the expression 'Sarvalokamahesvaram' He means to
say, that he should regard nothing as his i.e., he should renounce
the desire for pleasure, and should not lay claim to objects and
persons. By the expression 'Suhrdam sarvabhutanam', He says
that he should regard only God as his. If he accepts one of these
facts the remaining two are automatically translated into practice
by him, and he realizes God.
A man, can renounce desire for pleasure, only if he does not
regard any being or object as his. If he has a sense of possession
over them, he will expect some reward or the other, from them.
When a striver renounces the desire for pleasure, his sense of
mine, is renounced; and if he renounces the sense of mine, his
desire for pleasure is renounced. When he renounces his senses
of mine for all objects and persons, only God remains his, and
he realizes his real affinity, for Him. As soon as, the desire for
pleasures is renounced , or the sense of 'mine' is renounced, or
the striver realizes his real affinity for God, he attains Supreme
Peace, because if he translates anyone of these into practice, the
remaining two, are automatically translated into practice.
A man, should perform action and also know the art of
their performance. He cannot perform actions properly and
scrupulously, without either of the two. Therefore, in the third
chapter, the Lord has laid special emphasis on the performance
of actions, but has also said, that a striver should know what
action is; in the fourth chapter He has laid special emphasis on
the knowledge of the true nature of action, and also mentioned
the necessity of performing action. In the fifth chapter, the Lord
has described both the paths of Knowledge (Sankhyayoga) and

of Action (Karmayoga), as means of God-realization, yet He
has declared, that the path of Action is superior, to that of
Knowledge. In this chapter, the Lord having systematically
described the paths of Action and Knowledge, in answer to
Aijuna's question has dealt with the path of meditation, in brief
and of his own accord described the path of Devotion, in the
last thereby expressing his aim that every striver should follow
this path which is the best of all.
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orh tatsaditi snmadbhagavadgltasupanisatsu
^
brahmavidyayam
yogasastre snkrsnarjunasamvade karmasannyasayogo
nama pahcamo'dhyayah
Thus, with the words Oih, Tat, Sat, the names of the Lord,
in the Upanisad of the Bhagavadglta, the knowledge of Brahma,
the Supreme, the scripture of Yoga and the dialogue between Sri
Krsna and Arjuna, this is the fifth designated discourse: "The
Yoga of Action and Knowledge " .
This fifth chapter is designated, as 'Karmasannyasayoga'
(The Yoga of Action and Knowledge), because in it there is
description, of both the paths of action and of knowledge.
Words, letters and Uvaca (said) in the Fifth Chapter
(1) In this chapter in 'Atha pancamo'dhyayah' there are three
words, in 'Arjuna Uvaca' etc., there are four words, in verses there
are three hundred and fifty-two words, and there are thirteen,
concluding words. Thus the total number of the words, is three
hundred and seventy-two.
(2) In this chapter in 'Atha pancamo’dhyayah', there are
seven letters, in 'Arjuna Uvaca' etc., there are thirteen letters,
in verses, there are nine hundred and twenty-eight letters, and
there are forty-eight concluding letters. Thus, the total number

of letters is nine hundred and ninety-six. Each of the verses of
this chapter, consists of thirty-two letters.
(3) In this chapter Uvaca (said) has been used twice, 1Arjuna
Uvaca * once and 'Sribhagavanuvaca1 once.
Metres Used in the Fifth Chapter
—
Out of the twenty-nine verses, of this chapter in the first
quarter of the thirteenth and twenty-ninth verses na-ganar being
- -
used there is 'na vipula metre; in the third quarter of the twenty
1
-
second verse 'ma-gana' being used there, is 'ma vipula' metre. The
remaining twenty-six verses, are possessed of the characteristics
of right 'pathyavaktra' Anustup metre.
II Shri Hari II
Sixth Chapter
INTRODUCTION
In the beginning of the fifth chapter, Arjuna asked Lord
Krsna, which of the two, the Discipline of Knowledge or the
Discipline of Disinterested Action, is better. Lord Krsna replied,
"Both of them lead to supreme bliss, but Yoga of action is
superior to the Yoga of knowledge (5/2)."
Lord Krsna described , upto the twenty-sixth verse of the fifth
chapter, how these lead to supreme bliss. Then , He described
in brief the Discipline of Meditation, in two verses, which is
helpful in the Discipline of Knowledge as well as Action and it
leads to supreme bliss, independently. Then, He concluded the
fifth chapter, by explaining the glory of devotion towards Him
out of His own will.
Lord Krsna in the sixth chapter further explains, the superiority
of the Discipline of Disinterested Action.
4
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^ *
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^sfibhagavanuvaca
II
^ II
anasritah karmaphalam karyam karma karoti yah
sa sannyasl ca yogi ca na niragnirna cakriyah
He who undertakes action without desiring its fruit, is both
a Sannyasl (Sarikhyayogi) and a Yogi (Karmayogi). He is not a
Sannyasl (renouncer), one who has merely renounced the sacred
fire (ritual) and is not a Karmayogi, who has merely stopped all
actions. (1)
Comment: —
—
'Anasritah karmaphalam' Lord Krsna, appears to say, that a
man should not depend on men, things, incidents, circumstances

and actions etc., because they are all perishable and kaleidoscopic,
and he himself , being a fragment of God, is imperishable and
constant. So, how can the perishable, satisfy the imperishable?
Man thus feels a void. Moreover, he gets attached to them
and that attachment is the cause of his birth in good and evil
bodies (Gita 13/21). If he renounces this attachment, he may
realize emancipation which is axiomatic. In fact, he is naturally
emancipated. But, it is because of attachment that he cannot
realize this emancipation. Therefore the Lord declares, that a
person should discharge his duty for duty's sake, without having
any attachment to the fruit of action. Abandoning the fruit of
action, a Yogi attains peace in the form of God-realization;
whereas, he who works with a selfish motive, being attached
to the fruit of action, is bound (Gita 5/12).
A man, without depending on anyone of the three
—
bodies physical, subtle and causal, which are the fruits of
actions, should use them in the welfare of all beings. He should,
render selfless service to others, with the physical body , think
of the welfare and salvation of others with the subtle-body, and
offer stability (trance) acquired through the causal body, for the
welfare of the world. These bodies belong to the world, not to
us and so, they are for the service of the world, not for us. They
have their identity with the world , while they are distinct from
the self. Not to depend on these bodies means, 'not to expect
the fruit of action', and to work for the welfare of the world
means, 'to discharge one's duty'. One who, discharges one's
duty for duty's sake, without expecting its fruit viz., serves the
world, with worldly things. Being a KarmayogI, is extolled as
a SannyasI in this verse, and one who renounces mineness from
the worldly things, is a TyagI i.e., Yogi.
The result, of discharging duty without expecting its fruit,
will be that he will not develop new attachment, as he does not
Verse 1] -
perform actions for himself ; and old attachment will perish, by

doing good to others. By performing actions, his impulse for
actions will also disappear . Thus renunciation of attachment,
will spontaneously lead to salvation. The desire, to get hold
of the perishable is bondage , and to renounce this desire is,
emancipation. The method to attain emancipation, is that one
should not depend on the perishable viz., should not have any
affinity for it.
—
' Karyam karma karoti yah' 'Karyam' and 'duty' are
synonyms. What can be easily performed, is a must, and what
can never and be forsaken, is called a duty. Discharge of duty
is not impossible, not even hard. What ought not to be done, is
not duty, it is 'Akartavya' (that should not be done). Activities,
which ought not to be done are of two types. (1) Those that are
beyond our capacity. (2) Those which are forbidden by scriptures
and traditions. Such activities, are never to be done. The gist
is, that we should resort to prescribed duties without expecting
any return, with a detached spirit, for the welfare of others. One
should , discharge one's duty, in accordance with the ordinance
of scriptures, for the welfare of others and without expecting its
fruit , in order to do away with attachment for action, as well
as its fruit.
—
Actions, are performed , with two attitudes of mind for
obtaining worldly things and for wiping out attachment for
actions and their fruits. The inspiration to perform actions, with
the latter attitude, is given here.
—
'Sa sannyasi ca yogi ca ' He who, discharges his duty in
the above mentioned way, is a Sannyasi and a Yogi. He is a
Sannyasi, because he discharges his duty without attachment for
action and its fruit and is a Yogi, because he remains equanimous
in pleasure and pain, while discharging his duty.
His sense, of doership and enjoyership, is destroyed by doing
actions without expecting any reward. Thus all his links with
actions, and the fruits are, totally cut asunder. Therefore, that
Karmayogl has been called a ’Sannyasl.'
Aijuna thought it better to renounce the physical performance
of actions and thus be a Sannyasl. So, in 2/5, Aijuna said, that it
was better to live on alms, than to wage war. So Lord Krsna, says
to Aijuna, "O Aijuna, the conception you have about a Sannyasl
is not right. He, who discharges his duty for duty's sake, without
being attached to the fruit of action, is a real Sannyasl.”
—
’Na niragnih' By forgoing household fire viz., 'Havana' and
sense-objects etc., a person, is not a Sannyasl in the real sense.
Till he has importance and attraction for material objects, he
cannot be a real Sannyasl.
—
' Na akriyah' Generally, people think that a Yogi, is he
who abandons all things and actions, and leads a secluded
life in a state of trance. But, Lord Krsna wants to say, that a
Yogi, is he who discharges his duty, by ceasing to depend on
the perishable viz., without expecting any fruit from action. A
secluded life, with senses under control, may inspire man to attain
some accomplishments (Siddhi), but it cannot lead him to God-
realization. By merely discarding actions physically, he cannot be
called, a Karmayogl. A Yogi, in the real sense, is he who performs
his duty and having no dependence at all, on perishable objects.
A man, has an instinct for action. So sometimes, it is
observed that good strivers who attempted to devote themselves
to adoration and meditation in solitude, had to engage themselves
in performing actions, for the welfare of others, by giving up
their secluded life. The momentum of the impulse for action, is
pacified, only when actions are performed selflessly solely for
the welfare of others. In that case, equanimity is attained and
that equanimity leads to God-realization.
An Exceptional Fact
The feelings, of egoism (I'ness) and attachment or Mineness,
Verse 1] -
are man-made. First, a man accepts that he is a householder, but

when he becomes a Sadhu, he says that he is a Sadhu. Thus his
egoism changes. Similarly, he has attachment for a thing which
he possesses. But, when he gives it to someone, permanently, he
has no attachment left for it. It proves, that feelings of egoism
and attachment, are not real but are only assumed. Had they been
real, these might not have ceased to be, because 'The real, never
ceases to be' and if it ceases to be, it means that it is not real,
but is unreal, as 'The unreal has no existence' (Gita 2/16).
The Self (soul), which is the base of egoism and attachment,
is a fragment of God and is ever-existent and has identity with
God , Who pervades everywhere. In the self , there is neither
egoism nor attachment, but man by identifying himself with the
body and the worldly things, accepts these as in him. Actually,
he is free and capable of identifying himself with them. But, it
is upto him, whether he accepts this identification or does not.
It is not so, that he is not free or capable to breaking off, this
identification. It is, he himself who has accepted this affinity
with the body and the world, and not otherwise. Therefore, he
who can assume this connection, can also snap it. Every human
being, is free to accept that he is a householder or a Sadhu.
Similarly he can accept things as his own or not his. He accepts,
that he is a baby, a boy, a youth and an old man at different
stages of life. Similarly, he accepts toys as his own in babyhood
or boyhood yvhile in youth and old age he accepts money and
property etc., as his own. Thus, he can accept an affinity or
renounce it. This affinity, can be renounced easily, because it
is based on mere assumption .
The Self is eternal while the body and the world, are transient.
Therefore, affinity between the eternal and the transient cannot
be everlasting. When the self accepts this affinity, it seems that
egoism and attachment are part and parcel of the self and it is
difficult to renounce them. But it is wrong. This affinity is not
real, it is only an assumed one. Because the self is the illuminator

and the onlooker, while the body is an object to be illumined and
looked on; the Self is beyond space, while a body is confined
to space. The self is sentient, while the body is insentient; the
self is the knower, while the body is to be known. The Self is
the knower, till relation with the body is there. In the absence of
this relation, the Self is Knowledge-incarnate. In that knowledge,
there is neither T, nor 'mine'. There is total negation of egoism
and mineness. Thus, they are poles apart. The self, actually is
none else, but the Absolute, Who neither has, nor had, nor will
have egoism and attachment, or mineness in the least.
—
Appendix The entire universe from an ant upto the abode
of Brahma, is the fruit of action. The world is formed of objects,
persons and actions. Everything is acquired and is lost, there is
union and disunion of every person , and every action begins
and ends. The man, who having renounced dependence on the
—
three things, persons and actions, discharges his duty, is a true
SannyasI and a Yogi. He who, without renouncing the desire
for the fruit of action, renounces mere sacred fire, is not a true
sannyasI and he, who renounces performance of actions, is not
a true Yogi. The reason is that a man gets bound by desire for
the fruit of actions, not by fire or actions.
In the third verse of the third chapter the Lord mentioned
—
the two fold path the path of knowledge and the path of action.
Then in the fourth and the fifth verses of the fifth chapter the
Lord mentioned that both Sankhyayoga and Karmayoga bear
the same fruit. Now the Lord with the same notion declares
that he who has renounced the desire for the fruit of action, is
a real Sankhyayogl and a real Karmayogl. It means that by mere
cessation of the functions of the mind a man does not become a
Yogi. He becomes a Yogi only when he renounces the desire for
the fruit of actions. The reason is that so long as the the desire
for the fruit of actions persists, by cessation of the functions
of mind ‘Siddhis’ (occult powers or accomplishments) can be

achieved, but salvation can not be attained.
—
Link: In the preceding verse, it is mentioned that he,
who is a Sannyasi is a Yogi. So, in the next verse, Lord Krsna
explains the relationship between Karma Sannyasa ( Discipline
of Knowledge ) and Karmayoga ( Discipline of Action ).
yam sannyasamiti prahuryogam tarn viddhi pandava

na hyasannyastasankalpo yogi bhavati kascana
O Pandava, what they speak of as Sannyasa, know that to
be the same as Karma Yoga; for none becomes a Yogi without
renouncing thought of the world. 2
Comment: —
—
'Yam sannyasamiti prahuryogam tarn viddhi pandava ' In the
beginning of the fifth chapter, Lord Krsna explained, that the Yoga
of Knowledge and the Yoga of Action, both lead to Supreme
Bliss (5/2), and the supreme state, is attained equally by both
the means (5/5) viz., both of them are the same. Similarly, here
He points out, that as a Sannyasi is a renouncer, a KarmayogI,
is also a renouncer.
In the ninth verse of the eighteenth chapter also, Lord Krsna
says, "An action which is performed as a duty, giving up attachment
and fruit, is regarded as 'Sattvika' form of renunciation." By
this renunciation, a man becomes a renouncer, or a Yogi, as
he totally gets detached, from objects and actions. Similarly, a
Sannyasi renounces doership, and is thus a renouncer. It means,
that there is no difference between a Yogi and a Sannyasi viz.,
both are the same. Therefore, Lord Krsna, in the third verse of
the fifth chapter, said, "The KarmayogI should ever be considered
a SannyasI (renouncer), for he has transcended the pairs of

opposites, such as attachment and aversion."
—
' Na hyasannyastasarikalpo yogi bhavati kascana' Different
thoughts come into the mind. The thought for which there is
attachment or aversion of the mind, becomes a 'sankalpa' (pursuit of
the mind). Without renouncing that pursuit, no one can become a
Yogi (Sankhyayogl or KarmayogI), but he is a voluptuary, because
union (affinity) for God is 'Yoga', and one who has a desire for
pleasure, is a voluptuary, not a 'Yogi , because instead of attachment
1
for God, he is attached to pleasure. But, when he renounces, the

desire for the unreal, he becomes a renouncer and realizes his
eternal union, with God . As men are sensual, so are birds and
animals, because they have also, not renounced pursuits of the mind.
It means, that so long as there is the least affinity for the
unreal, a man cannot become a 'Yogi , in spite of a lot of practice,
1
trance and a secluded life, according to the gospel of the Gita.

Though the process of Discipline of Sannyasa, and that of
Yoga, are different, yet as far as renunciation of the pursuits of
the mind is concerned, both are, one and the same.
—
Link: In the next verse, Lord Krsna explains how to attain
that 'Yoga', which has been praised, in the previous verse.
'
-
JTDT: ct ) KU ( ijT*4 r| II 3 II
aruruksormuneryogam karma karanamucyate
yogarudhasya tasyaiva samah karanamucyate
To the contemplative soul (muni) who desires to attain to the
height of Karmayoga (in the form of equanimity), action without
motive, is said to be the means. For the same person when he
masters Yoga, serenity (tranquillity of mind) is said to be the
means, to God-realization. 3
Comment: —
'Aruruksormuneryogam karma karanamucyate' He, who
—
desires to rise to the heights of Yoga (equanimity), action without
motive, is spoken of as the means. Every human being , who
is bom, nourished and is living his life has been dependent on
others. All his possessions, body, senses, mind, intellect and ego
all are evolutes of nature. Therefore, till he through these does
not render service to others, he will not rise to the height of
Karmayoga, or in other words, he will not attain equanimity. It
means, that a man should discharge his duty, by rendering service
to others with all his means, because whatever means (including
his body, senses, mind, intellect and ego) he possesses, belong
to society; and all the things have identity with the world, not
with the self. By rendering service to others, the flow of actions,
will be directed towards the world , and man himself will attain
equanimity. The same fact, has been explained, by Lord Krsna
(in Gita 4/23), "He, who performs actions, for the welfare of
others, his actions melt away viz., do not lead him to bondage."
And, in Gita 3/9 He declares, "Man is bound by actions, other
than those performed for the sake of sacrifice viz., he is bound,
when he performs these with a selfish motive."
How is action without motive, the means to rise to the heights
of Karmayoga (equanimity)? The answer is, that our equanimity
will be judged, only when we perform actions. While performing
actions if we aim to remain equanimous, in pleasure and pain,
it means that our action, is the means to rise to the height of
Yoga, otherwise not.
—
'Yogarudhasya tasyaiva samah karanamucyate' Affinity for
the unreal, causes disquietude, because the Self is eternal and
permanent, while all the worldly objects such as bodies etc.,
are transient and kaleidoscopic. But when the Self accepts his
affinity with them and foresees their destruction or they actually
perish , he becomes disquiet. But, if he utilizes them in rendering
service to others, his affinity breaks off, he rises to heights of

Yoga and attains, tranquillity. If he enjoys that tranquillity, it
will delay his progress. But, if he does not get attached to it,
and does not enjoy it, that tranquillity becomes the means of
his God-realization.
—
Appendix The striver who desires to attain to the height
of Karmayoga (equanimity), action without motive is said to be
the means; and the serenity thus attained, is the means to God-
realization. It means that an action is not the means to attain
God but serenity attained by renouncing affinity for actions, is
the reason. This serenity is a means rather than an end.
When actions are performed discriminately, attachment
(impetus) to actions is wiped out, because actions have no power
to wipe out attachment but through discrimination it is possible.
He, who desires to attain to the height of Karmayoga, performs
all actions discriminately. When discrimination develops, then
a striver realizes helplessness in the fulfilment of his desire
and feels a lack (shortage) in its unfulfilment. No one wants
dependence and shortage but a man does not get rid of these
two by having a desire.
Having attained to the height of Karmayoga, a striver should
not be pleased because this pleasure will arrest his progress
and so God-realization will be delayed (Gita 14/6). As a boy
takes interest in games and sports, but when he grows up, he
starts taking interest in earning money, then his taste for play
is naturally wiped out. Similarly until God is realized , a striver
relishes serenity. But if he does not relish that serenity and
becomes indifferent to it, his relish is naturally wiped out and
very soon he realizes God.
To attain to the height of yoga, action is the means viz.,
while performing actions for the welfare of others without any
selfish motive, a striver gets detached from all actions etc., then
he attains to the height of yoga. Actions come to an end but
Verse 4] -
yoga (equanimity) ever persists.

A KarmI (Bhogl) performs actions and a KarmayogI also
performs actions but there is a vast difference in their aims. The
former performs actions to satisfy his desire, while the latter
performs actions in order to renounce attachment . A ‘Bhogf
(pleasure-seeker) works for himself while a KarmayogI works
for others. Therefore though both are equal as far as performance
of actions with attachment is concerned , yet the striver who
works for others in order to renounce attachment, attains to the
height of yoga. A yogi’s equanimity will be judged only when
he performs actions without attachment ‘vrddha nan pativrata’
(an old woman is chaste).
What has been called ‘Sama’ (serenity)) here, the same has
been called ‘prasada’ (placidity or purity of mind) (Gita 2/64). If a
striver does not take delight in this serenity, he attains everlasting
peace (Supreme Bliss) (Gita 6/15). Renunciation of the fruit of
action leads to supreme peace (Gita 12/12). If a striver does not
take delight in peace (serenity), he attains uninterrupted relish
(Self-realization) and if he is not satisfied with ‘akhanda rasa’
(unbroken relish), he attains infinite Bliss (supreme love).
—
Link: What are the marks of a Yogi who has risen to the
heights of Karmayoga? The explanation, comes in the next verse.
yada hi nendriyarthesu na karmasvanusajjate

sarvasahkalpasannyasl yogarudhastadocyate
When a man ceases to have any attachment, either for the
objects of senses or for actions (Karma) and has renounced all
thoughts of the world, he is said to have attained Yoga and is
called Yogarudha. 4
Comment: —
——
'Yada hi nendriyarthesu na karmasvanusajjate' Firstly, a
striver should not be attached to objects of five senses sound,
touch, colour, taste, smell; to favourable circumstances, incidents,
men, comfort, respect and praise etc. He should not enjoy them,
and should not be pleased with them. He should remain detached,
by thinking that all of these are transient and perishable.
The means to get detached from the objects of senses, is not
to derive pleasure out of fulfilment of desires. One should not
be pleased with desirable objects, circumstances, incidents and
persons etc. If he derives pleasure out of sense-objects, these
enhance attachment. Therefore, a striver should, neither desire
favourable circumstances, nor derive pleasure out of them. In
this way, his senses will not get attached, to sense-objects.
Secondly, a man feels absence of favourable objects etc.,
without acquiring these and having acquired them, he becomes
a slave to them. Actually, he is a slave in both the cases. First,
he was a slave because he wanted to acquire them, and then he
became a slave, lest they should slip away. But in the second
case, he does not realize his servility. He rather feels, that with
their acquisition he is free. This is mere deception. Similarly,
deriving pleasure out of favourable circumstances, is a deception,
as such pleasure, spoils his nature and gives birth to desire,
to enjoy pleasure, again and again . This desire for pleasure,
misleads him to the shackles of birth and death. To desire, and
to expect favourable circumstances, and then to feel happy on
their acquisition is the root of all miseries and sins. If this desire
is discarded, a man attains equanimity.
Thirdly, whatever extra money and objects, besides our
necessities, we possess are not ours, they are of the poor and the
needy. So, we should hand these over to the poor and the needy
people, and should think that by doing so, we are free from debt.
Thus, we shall not get attached, to objects and riches etc.
Verse 4] SADHAKA -SANJlVANI 697
—
'Na karmasvanusajjate'* As a striver, should not be attached
to objects of sense, he should also not be attached, to actions and
their fruits. If action is performed well, it gives pleasure, but if
it is not, it gives pain. This pleasure or pain, is attachment by
action. So a striver, should perform actions carefully and efficiently
without being attached to them, because they are transient, while
his self, is eternal. So how can they have any effect on him ? He
is affected only, when he is attached to them, and that attachment
misleads him to the cycle of birth and death. So, he should not
be attached either to objects of senses or to actions. By doing
so, he becomes completely detached from nature, which consists
of only actions and objects. Thus he attains Yoga.
Here a point needs attention that generally there is attachment
to actions for their fruits and the fruits are the pleasures. So, if
this attachment for pleasure perishes, attachment to actions will
also perish. Then, why has Lord Krsna mentioned cessation of
attachment to actions? The reason is, that there is an independent
attachment for actions also. Even without a desire for fruit,
there is a momentum of impulse for actions; so a man wants
to perform an action. A man, ceases to have that attachment
by performing actions, either for others or for God. So, Lord
Krsna, in the twelfth chapter, first exhorted Arjuna to seek to
attain Him, through Yoga (Discipline) of practice. But, if he
was unable to practice, Lord Krsna asked him, to be intent on
performing actions for Him (12/10). It means, that a striver who
cannot concentrate his mind, on God and if there is an inner urge
for actions, he should perform actions, only for God. Thus, the
attachment of a striver, who follows the Discipline of Devotion,
* Here the term 'Karmasu' has been used in the plural number which shows
that the man who is attached to actions has a desire to perform several actions
and reap their fruits. But in the forty -fifth verse of the eighteenth chapter the
term 'Karmani' has been used in the singular number in order to show that a man
free from attachment performs several actions with one intellect that he has to
perform his duty .
will be blotted out. Similar, will be the result, in case of a striver

who follows the Discipline of Action, if he performs actions,
for the welfare of others.
As there is, attachment for action, there is also attachment,
for inaction. A striver, should have no attachment for inaction
also, because inaction causes idleness and laziness, which are
'Tamasika' traits; while attachment to action, misleads to futile
pursuits with 'Rajasika' traits.
How long will a striver take, to rise to the height of Yoga?
To answer this question, Lord Krsna has used the terms 'Yada '
and 'Tada' viz., 'when' and 'then'. It means, that as soon as, he
ceases to have any attachment for the objects of senses, and for
actions, he attainsYoga.
Man himself, being a fragment of God, is eternal and
free but he gets attached to the perishable worldly bodies and
objects, the evolutes of nature and this attachment leads him to
bondage. If he has a firm determination, not to enjoy worldly
objects and actions today, he will at once attain Yoga, because
Yoga (equanimity ) is axiomatic. We do not realize it (the real),
because we are attached to the unreal.
—
'SarvasankalpasannyasI' Out of all 'sphuranas', the 'sphurana' ,
which is pleasing and to which we are attached, becomes a
'sankalpa'.
This 'sankalpa' proves to be pleasant or unpleasant, because of
favourable or unfavourable circumstances. A man, has attachment
to favourable circumstances, while he has aversion for the
unfavourable ones. Thus, this 'sankalpa' being always harmful
leads to nothing but bondage. It is conducive, neither to Self-
realization, nor to selfless service or to devotion to God or for
good relations, with the family. Thus, a striver should renounce,
this 'Sankalpa', by thinking that it involves neither one’s own
welfare nor of the world, it is conducive neither to the service of
the family nor to God- realization (Self-realization). So, a striver
should be free, from all 'sankalpas' (thoughts of the world).

If a striver, does not get attached to the thought, it is a
'sphurana'. If a 'sphurana ' does not assume the shape of a 'sankalpa',
it vanishes naturally. This 'sphurana', should also be renounced,
because it wastes time though it does not cause much harm and a
downfall. But a striver must renounce 'sankalpas', because without
renouncing them, he does not attain Yoga; and without attaining
Yoga he does not realize God. Something remains to be done by him
and his human life is not successful. He does not develop devotion
to God and he does not, become totally free from sufferings.
In the second verse of this chapter, the Lord declares, by a
negative inference, that none becomes a Yogi without renouncing
thoughts of the world, while in this verse He declares more
positively that a man attains Yoga, by renouncing thoughts of
the world. It means, that a striver should have no thought of
the world in the least.
Methods to Renounce, All Thoughts of the World
(i) God has bestowed this human birth, the last of all births
upon us, by His grace for our salvation . So, we have not to waste
this valuable time of human life, in futile thought of the world.
By thinking so, the pursuit of mind, can be renounced.
(ii) A striver, following the Discipline of Action, has to
discharge his duty, without attachment (Gita 3/19) at present ,
while the thoughts that come to his mind , are either of the past
or the future. So a striver, should not be entangled in them.
(iii) A striver, following the Discipline of Devotion, should
think that God is existent here and now, He is his and is in
him, while the thoughts that come to the mind, are either of the
past or the future. So, it is a blunder to think of the pursuits,
which do not exist now , but not to think of God, Who has His
existence now. By thinking so, a striver should renounce all
thoughts of the world.
—
'Yogarudhastadocyate' Equanimity, in success and failure, is
called Yoga (Gita 2/48). Attainment of equanimity is attainment
of Yoga. Equanimity leads to God-realization. In the second verse
of this chapter, Lord Krsna declared, that none becomes a Yogi
without renouncing the thoughts of the world, and here, He has
declared that by renouncing all thoughts of the world, a man is
said to have attained Yoga. It proves, that all the Disciplines as
that of Knowledge, or that of Action, lead to attainment of Yoga
(Gita 5/5) as both disciplines culminate in the renunciation of
all thoughts of the world.
—
Appendix What is the mark of the yogi who has attained
to the height of Karmayoga? For this the Lord has mentioned
—
three factors not to be attached to objects (things and persons),
not to get attached to actions; and to renounce all thoughts
of the world viz., to renounce one’s own will. It means that
he should not be attached to sensual pleasures and actions
and should not insist from within that it should occur and it
should riot occur. He, who is neither attached to objects nor
to the lack of objects; is neither attached to actions nor to the
lack of actions and who has no ‘Sarikalpa’ (projection of the
mind), is said to attain to the height of Karmayoga. It means
that he should not insist on availability or non-availability of
objects, union or disunion of persons and performance or non-
performance of actions (Gita 3/18).
A striver should reflect upon whether there is anything which
will ever stay with us and with which we shall ever stay. Is
there any person who will ever live with us and with whom we
shall ever live? Is there any action which we shall ever go on
performing and which will ever be performed by us? Neither
a thing nor a person nor an action will ever stay with us. One
day we shall be devoid of a thing, a person and an action. If
we accept their disunion at present and get detached from them,
then freedom from the bondage of worldly life is axiomatic. It
means that the union with things, persons and actions is transient
but their disunion is eternal. By accepting the eternal fact, the
eternal divinity is attained and no lack remains.
—
Detachment from sense-objects and actions means freedom
from desire and from the sense of doership. If a striver is not
attached to pleasures and objects, he becomes free from desires;
and if he is not attached to actions, he becomes free from the
sense of doership. Being free from desire and from the sense
of doership, he naturally gets established in the self . In fact he
does not get established but he is already established but he does
not realize it because of his desire and the sense of doership. If
there is absence of desire and the sense of doership, the striver
realizes his self-evident abode in the self.
As while writing, we use a pen and we put the pen in its
original position as soon as the writing is over, similarly a striver
should use the body, while working and put (leave) it in its
original position as soon as the work is over viz., should get
detached from it; then after every action he will be established
in yoga (equanimity). If he is totally detached from actions, he
will attain to the height of yoga.
Attachment to Kriya (pleasure) and objects (prosperity) leads
to min (downfall) (Gita 2/44), therefore a striver should neither
be attached to actions nor to the fruit of actions (Gita 2/47, 5/12).
He should not enjoy pleasure bom of his resolve viz., he should
not derive pleasure from the fulfilment of his resolve. He should
not resolve even for his salvation because the resolve for salvation
strengthens (the existence of ) bondage. Therefore renouncing all
worldly thoughts he should remain quite indifferent.
—
Link: In the previous verse, Lord Krsna explained the marks
of a Yogi and by giving the terms 'Yada' ( When ) and Tadd ',
( Then ) explained, that man is free in attaining Yoga viz , in-
attaining Self-realization. So, Lord Krsna inspires every human

being to uplift himself by his own self
UWft fr TTr*PT: II
uddharedatmanatmanam ^
natmanamavasadayet
atmaiva hyatmano bandhuratmaiva ripuratmanah
II
Let a man emancipate himself by his own self; and not degrade
himself; for he himself is his friend as well as his enemy 5 .
Comment: —
—
'Uddharedatmanatmanam ' A man should lift himself by his
own self. It means, that he should lift himself, above the body,
senses, mind, intellect and life-breath, because all of these belong
to matter (nature) and have identity with matter, while his self,
is a fragment of God and has identity with Him. It also means,
that he should lift himself from the limited T, to the unlimited
'Self '. So, for God-realization , there is no need to depend, on
the insentient, the unreal, because attachment for the unreal, or
dependence on the unreal, is the main obstacle to God-realization.
There is no need of the body, senses, mind and intellect, to attain
God Who is one's own. He, is in him, exists now and here,
because the real cannot be attained by the unreal, the real, can
be attained by renouncing connection with the unreal.
Secondly, as it was explained in the previous verse, a
man should cease to have any attachment for objects, actions
and thoughts, and raise himself above them. It is everyone’s
experience, that objects, actions and thoughts, have a beginning
and an end. They are bom and decay; are united and disunited,
but his self remains the same, without the least modification.
Therefore; detachment from these means, lifting himself by his
own self.
Man possesses discrimination , by utilizing which, a striver
can lift himself and can realize God. A striver, by following the
Discipline of Knowledge, can discriminate between the real and
the unreal, and thus get established in his own self . A striver,
following the Discipline of Devotion, accepts that he is God 's
and God is his, and this feeling leads him to God-realization. A
striver, following the Discipline of Action, by using discrimination,
utilizes the so-called body, senses, mind and intellect in rendering
service to others and thus by breaking off his affinity with them,
gets established, in his own self . Thus, his discrimination leads
him to God-realization, whatever discipline, he may follow .
An Exceptional Fact About God-realization
—
Think of '1 am not body', because the body changes, while
I remain the same; 'This body is not mine', because I cannot keep
this body healthy, and in my possession, as long as I wish; 'This
body is not for me', because if it had been for me, I might have
not had any other desire. Secondly, this body is changeful, while
I am eternal. How can this kaleidoscopic body, be of any use to
the eternal 'Self ? Thirdly, if it had been for me, it would have
lived with me forever, but it does not live. Therefore, if a man
thinks seriously, and sticks to the thought, T am not body', 'The
body is not mine' and 'The body is not for me', he will realize
God spontaneously.
Now, a question arises, why Lord Krsna has said, that a
man should lift himself by his own self, when God, preceptors,
saints and scriptures, also lead a man to God-realization. The
answer is, that all of them will lead us to God-realization, only
if we have faith in them; and it depends upon us, whether we
have faith or we do not. It is, because of the lack of faith and
desire, that several incarnations of the Lord , and many saints and
liberated souls, could not enable us to realize God. But, those
who had faith in them, realized Him. Therefore, a striver by
having faith in them and by obeying them should realize God. It
is an unique opportunity for us, that this human body has been
bestowed upon us in this Kali-Age, so that we may realize God,
not only once, but several times during this life. But, we can
realize Him, only when we ourselves want to do so.
Secondly, man has degraded himself, as he has accepted his
affinity for the world, the world has not accepted that affinity,
which breaks off, every moment. If one does not accept any
new affinity, he may realize God.
—
' Natmanamavasadayet' He, should not degrade himself. It
means that he himself being uniform and sentient, should not
enslave himself , by having dependence on the transient and
insentient worldly objects, such as riches, ranks etc. By virtue
of his riches and ranks, he assumes himself to be elevated. This
elevation, is of his virtues rather than his own. This dependence
amounts to his degradation. But, how shocking and surprising it
is, that he regards this degradation as promotion, and dependence
as independence!
—
'Atmaiva hyatmano bandhuh' A man, himself is his friend,
when he accepts that there is no need for mundane things, such
as body, senses, mind, intellect etc., in God-realization. Secondly,
he should have faith in his guide, in God, saints and scriptures.
They will lead him to God-realization. By having this faith, he
himself is his friend.
—
'Atmaiva ripuratmanah ' He himself , is his enemy, when
he accepts his affinity with the worldly body, senses and
mind etc.
In the second line of the verse, the term 'Eva' (only), has
been used twice, to emphasize the fact, that he and only he
himself, is his friend and foe; anyone else, neither is, nor can
be his friend and foe. By accepting his affinity with the world,
he is his enemy and by accepting no affinity in the least, with
the world, he is his friend .
—
Appendix A man himself, rather than anybody else, is
responsible for his salvation (God-realization) or for his downfall.

God has bestowed upon us this human body and he has also
gifted us with all the requisites. Therefore for salvation no other
person is needed, similarly no one else is responsible for our
fall. The person himself by becoming attached to the modes,
takes repeated birth and death (Gita 13/21).
Preceptor (spiritual guides), saints and God lead a man
to salvation when a man himself has faith and belief in them,
accepts them, has an inclination towards them, takes refuge in
them and carries out their orders. If he does not accept them as
their own, how will they lead him to salvation ? They can’t. If
he does not became a disciple, what will the ‘guru’ (spiritual
guide) do? As other persons will provide food to a (hungry)
man but the hunger should be his own. If he has no hunger of
his own, what is the use of the food provided to him by others?
Similarly if a striver is not sincerely devoted to his aim, what is
the utility of the gospel preached by the spiritual guide, saints
and exalted souls?
There is never lack of spiritual guides, saints and God. There
have been many great saints, preceptors and incarnations, but we
have not attained salvation. It proves that we have not accepted
them. Therefore we ourselves are responsible for our salvation
and ruin. He, who thinks others responsible for his salvation and
fall, can never attain salvation.
In fact God is present, the preceptor is present, the supreme
truth is present and ability and strength in a striver are also
present. The only obstacle to their revelation, is the attachment
to the perishable pleasures. The responsibility to wipe out this
attachment to pleasures, goes to the striver because he himself
has been attached to them.
Initiation (initiating or being initiated) is not the principle of
the Gita. A man is his own preceptor, therefore he has to preach
the gospel to his own self. When all is God (Vasudevah sarvam),
then who except God is a preceptor and who will preach the
gospel and to whom will he preach it? Therefore the expression
‘uddharedatmanatmanam’ means that instead of perceiving defects
in others, a man should perceive defects in his own self and try
to get rid of them and preach the gospel to himself. He himself
should become his preceptor, he himself should become his
leader and he himself should become his ruler.
—
Link: In the preceding verse, Lord Krsna declared that a
man himself is his friend and he himself is his enemy. How is
he himself his friend or enemy? The Lord, provides an answer,
in the verse that follows.
3T R*RT <J cIcfaiHta il

^ * ^
bandhuratmatmanastasya yenatmaivatmana jitah
anatmanastu satrutve vartetatmaiva satruvat
To him, who has conquered his self by himself, his own self
is a friend; but to him who has not conquered the self, his own
self acts as his foe. 6
Comment: —
—
'Bandhuratmatmanastasya yenatmaivatmana jitah' Nothing
resides, in a man except, the pure self. He does not at all depend,
on the lower self viz., body, senses, mind and intellect etc. He
renounces his dependence on these altogether, and gets established
in his own self . He is the one, who has conquered himself.
How to know, that a man is established in his own self ?
When his mind is set well in equanimity, it means that he is
established in his own self, because the Absolute is, free from
blemish and is equanimous (Gita 5/19). It means that by being
established in the Absolute he has conquered himself by his
own self. Actually he was already established in the Absolute,
Verse 6] SADHAKA SANJIVANl
' 707
but he could not realize it, as he had assumed his body, mind
and intellect etc., as his.
In this world, a man cannot defeat anyone without the help
of others, and this help of others, means his own defeat. How ?
For example, if you want to defeat others, either with arms or
with arguments, you have to depend on arms or arguments, then
only, you can defeat others. It means that you are first defeated,
by arms or arguments. Thus one cannot conquer others, without
his own defeat. But, one who has no need of others, in the least,
conquers himself by his own self, and he himself, is his friend.
—
'Anatmanastu satrutve vartetatmaiva satruvat' He, who thinks,
that the body, senses, mind, intellect, riches and prosperity etc.,
are necessary, for him and who depends on them, is his own foe.
He thinks, that by accepting these as his own, he has controlled
them and conquered them. But, the fact is, that he has been
defeated by them. When he takes his defeat as victory, it means
that his own self, is his foe.
The term 'Satrutve', means that a man by depending on
worldly things, and by accepting his affinity with them, works
as a foe for himself, as he himself , is sentient, but he attaches
importance to the insentient and depends on them. The more
claim, he lays on material objects, the more he becomes, a slave
to them. Further, he harbours desire for respect, honour and fame,
that lead to his fall. He concedes, that he is elevating himself
but actually it is the reverse. This proves, that he himself , is his
own enemy, in disguise.
How surprising it is, that a man by attaching importance to
matter, by forgetting God-realization, as the real aim of human life,
wants to maintain the memory of his so-called body, and name
by his photos and statues, during the lifetime, as well as after
death ! Thus, he in spite of being sentient (self ), gets entangled
in the slavery of matter, (non-self ) and acts as his foe.
By using the term 'Satruvat', Lord Krsna means to explain,
that a man by accepting his affinity with the body, senses, mind
and intellect etc., thinks that he has become their master but
actually he is their slave. Though , he does not think of harm
to himself, yet the consequences are harmful and ruinous, and
so Lord Krsna has declared, that his own self acts as his foe,
because, dependence on the mundane, finally misleads a man,
to the cycle of birth and death.
—
Appendix If a man has not the sense of T and ‘mine’ in
respect of his body, he himself is his friend and if he has the
sense of T and ‘mine’ in the body, he himself is like an enemy
to himself viz., by giving existence to the non-self, he acts like
—
an enemy to himself. ‘Satruvat’ Whatever loss an enemy causes,
the same loss he himself incurs. In fact as much loss a voluptuary
does to himself, so much loss can’t be done even by an enemy.
If we perceive in the right perspective, we come to know that
an enemy does only good to us. He cannot do evil to us. The
reason is that he can have an access only to objects, he can’t
reach the self. Therefore what more can he do than to destroy
the perishable? The destruction of the perishable will do us
good only. In fact we sustain loss only, if we nurse ill-feelings.
—
Link: What happens to the man, who has conquered the
self by the self, has been described, in the next three verses.
Pddlc*-M: TTFTRT^r mnicHi I

cTSTr II VS II
jitatmanah prasantasya paramatma samahitah
sltosnasukhaduhkhesu
•• • 9
tatha manapamanayoh
The self-conquered one whose mind is perfectly calm, in the
midst of antithetical pairs, such as cold and heat, favourable and
unfavourable, joy and sorrow, honour and dishonour, is in constant
communion with, the Supreme-Spirit 7
Comment: —
[In the sixth verse, the term ' Anatmanah' (of unconquered
self ), and the term 'Jitatmanah' (of the self-controlled), have been
used. It means that man who accepts his affinity of 'I'ness and
'Mineness', with the body etc., his own self, acts as the foe.
But a self-controlled person, who does not accept his affinity,
with mundane objects, such as body etc., as his own self is his
friend. In this way, the man of unconquered self , ruins himself,
while a self-controlled man, remains in communion with the
Supreme-Spirit.]
—
'Jitatmanah ' One, who has not the least, affinity with the
mundane, such as body, senses, mind and intellect etc., is self-
disciplined or self-controlled. Such a self-controlled man, does
good to himself , as well as to the world.
—
'SItosnasukhaduhkhesu prasantasya' Here, ’Slta’ and 'Usna'
do not denote only cold and heat , 'Slta' and 'Usna' are merely,
objects of touch . A self-controlled person, is really he who
controls all senses, from sense-objects. Therefore, 'Slta' and
'Usna', cannot be taken in a limited sense. They denote, favourable
and unfavourable circumstances. It means, that one should not
be pleased with favourable circumstances and incidents etc., or
displeased with unfavourable circumstances and incidents etc.,
but remain perfectly calm, in the midst of the two.
In favourable circumstances, a man feels a sort of , coolness,
while in unfavourable circumstances he feels a kind of warmth.
A striver, should be cautious that his permanent peace is not
disturbed, by this seemingly cold and heat. He should not be happy
and sad, with favourable and unfavourable circumstances.
Now let us try to understand what 'Joy', and ’Sorrow’, imply:
(i) Generally, people think that a person who lives in luxury
is joyful, but one who cannot enjoy luxuries, is sorrowful.
(ii) A man, does not possess even the bare necessities of
life, but is satisfied with what he possesses, and is joyful, while

the man who leads a life of luxury is worried at heart, lest the
luxuries should be lost and is sad or sorrowful.
In the Gita, 'sukha' and 'duhkha', have been described,
in two ways. The favourable circumstances and pleasure
derived out of these is called 'sukha'. Similarly, unfavourable
circumstances and sorrow derived from these is called 'duhkha'.
Where in the Gita it is said, 'samaduhkhasukhah' (12/13; 14/24),
'sltosnasukhaduhkhesu samah’ (12/18), it means, that he remains
evenminded in 'sukha', and 'duhkha'. But where the Gita says,
'Dvandvairvimuktah sukhaduhkhasanjnaih', there, it refers to
the void of ’sukha' (pleasure) and 'duhkha (pain). In the former
case, 'sukha' and 'duhkha', have their entities but one remains
equanimous, without being affected by them. In the latter case,
there is no entity of either 'sukha' or 'duhkha'. In sum total, both
lead to the same goal.
Now, a question rises, why Lord Krsna, has used two pairs
of opposites 'SIta and Usna’ (cold and heat) and 'Sukhaduhkha'
( joy and sorrow), when 'cold' and 'heat' also stand for favourable
and unfavourable circumstances. The explanation, is that past-
actions result in favourable and unfavourable circumstances,
while actions of the present, result in success and failure, ( joy
and sorrow). But a self-controlled man, remains perfectly calm
and serene, in both states.
This explanation, seems to fit the context, because the
expression 'Nendriyarthesu anusajjate', used in the fourth verse
of this chapter, has been referred to here, by the expression 'Slta -
Usna', while the expression 'Na karmasu anusajjate' used there has
been specified by the expression 'Sukha-Duhkha'. It means, that
where it is mentioned that he remains detached in favourable and
unfavourable circumstances as a result of the fruit of past actions,
while in success and failure, as the fruit of present actions. Here,
it is mentioned that he remains calm, in both cases.
—
'Tatha manapamanayoh ' He is perfectly calm in honour and
dishonour also. Now, a question arises, that honour or dishonour,
is also a result of actions of the past, and therefore, is included
in favourable and unfavourable circumstances. The explanation,
is that in favourable and unfavourable circumstances, no one else,
becomes an instrument, while in honour and dishonour (including
praise and censure), someone else, becomes the instrument. But,
the self -controlled man remains calm, whether he is honoured
or dishonoured, by others.
How to Remain Calm in Honour and Dishonour?
In honour, a striver should not think that it is the result of
his virtuous or good actions, but he should consider it, a virtue of
the person who has shown honour to him. While, he should think
of dishonour, as a result of his past actions, and feel obliged to
the other person, who has purged him of his sins, by becoming
an instrument of dishonour. Thus a striver, will become calm
in honour and dishonour.
—
'Paramatma samahitah' Equanimity, in cold and heat, joy and
sorrow, honour and dishonour, proves that he has attained God-
realization, because without internal bliss, a man cannot remain
calm , in both favourable and the unfavourable circumstances,
success and failure or honour and dishonour. Therefore, Lord
Krsna, in the Gita has declared in 5/19, "Men whose mind is
established in equanimity , have conquered, the mortal plane";
and in 6/22, He declares, "Getting into the infinite beatitude of
the Self , he does not reckon any other gain greater than that,
and wherein established he is not moved, even by the heaviest
affliction" and so on.
—
Appendix He, whose own self is like a friend viz., who has
not the sense of T and ‘mine’ in the body, remains equanimous
and unaffected in favourable and unfavourable circumstances,
pleasure and pain, honour and dishonour. Such a man is an
—
enlightened KarmayogI viz., he has realized God this should
be recognised. The reason is that favourable and unfavourable
circumstances, pleasure and pain, honour and dishonour are
fleeting but God ever remains the same.
Hchl -a u ll 6 II
'
jnanavijnanatrptatma kutastho vijitendriyah

yukta ityucyate yogi samalostasmakancanah
The Yogi whose mind is satiated with 'Jnana' (knowledge) and
' Vijnana' (equanimity), who remains unshaken ever, whose senses
are compliant, to whom a clod, a stone and a piece of gold, are the
-
same, is spoken of, as one who has attained God realisation. 8
Comment: — —
'Jnanavijhanatrptatma' It is in the context of the, Discipline
of Action. So here, the knowledge how to perform an action is
'Jnana', and equanimity in success and failure is, 'Vijnana'.
Action, thought and trance, performed respectively with
the physical, subtle and causal body, for one's own self, is not
knowledge (Jnana), because it and its fruits have a beginning
and an end. But himself being a fragment of God, is eternal.
So, how can the transient and insentient, satisfy the eternal and
sentient? This knowledge, that actions and their fruits cannot
satisfy his own self, is knowledge (Jnana). By having this
knowledge, when a person remains equanimous in success and
failure, that is called 'Vijnana'. He himself gets satisfied with
'Jnana' and 'Vijnana'. Thus for him nothing remains to be done,
to be known and to be achieved.
—
'Kutasthah' 'Kuta', is a block of iron on which things made
of iron, silver and gold etc., are hammered into different shapes,
by smiths, but it remains the same. Similarly, the self-disciplined
man , remains unshaken, in all circumstances.

—
'Vijitendriyah' A striver, following the Discipline of Action,
has to conquer the senses, because while performing actions, he
may have attachment and aversion. Therefore, Lord Krsna in 12/11
has said, 'Subduing your mind, senses etc., relinquish the fruit
of all actions.' It means, that in abandoning the fruit of action,
senses have to be subdued. Thus a striver who, while following
the spiritual discipline remains careful in subduing his senses,
his senses, are finally conquered when he realizes God.
—
'Samalostasmakancanah ' To a Yogi, a clod, a stone and
a piece of gold, are the same. In dealings, he knows the value
of each one of them. So, he keeps gold in the shelf , while lets
a clod and a stone, he outside. But he remains equanimous, in
gain and loss. He views all the things of the world, with an
equal eye, because he knows that all of these, are transient. He
remains established in God, Who pervades everywhere equally,
and His axiomatic equanimity, abides in him.
—
'Yukta ityucyate yogi' Such a KarmayogI, satisfied with
'Jnana' (knowledge), and 'Vijnana' (equanimity), unshaken in all
circumstances, with senses subdued, and equanimous, is spoken
of as a Yogi viz., one who has attained Yoga or equanimity.
I
TTTSJ^ftr II % II
suhrnmitraryudaslnamadhyasthadvesyabandhusu
sadhusvapi ca papesu samabuddhirvisisyate
He, who regards well-wishers, friends, foes, neutrals, mediators,
the hateful, the relatives, saints and sinners, all alike, stands out
supreme. 9
Comment: —
[In the eighth verse, there is description of equanimity in
objects, while here there is description of equanimity, in persons.

The objects, cannot perform any action, while persons perform
actions for themselves as also, for others. So, it is difficult for
them to have equanimity in them. Therefore, the person who
has a benevolent and impartial, attitude to all and regards them
alike, even after noticing differences, in their conduct stands
out supreme.]
—
'Suhrnmitraryudasinainadhyasthadvesyabandhusu ' One, who
is engrossed in the welfare of others, like a mother, without any
selfish motive, is called 'Suhrd ' (disinterested friend), while one
who returns good for good, is a friend.
The foe, is he who does evil to others without any cause,
but the hateful is one, who does evil to others, having some
selfish motive or any other cause.
The neutral, is he who remains indifferent, to two groups or
men, if they are fighting and the mediator, is one who desires
compromise, for the welfare of both .
He has a benevolent and impartial attitude, towards his
relatives, as well as those hostile, to him.
—
'Sadhusvapi ca papesu samabuddhirvisisyate' His dealing,
with saints and sinners, is different but he thinks about the
welfare of both of them, and also does good to them equally,
because according to him all persons, are different manifestations
of the same Divinity. As the Lord , is a disinterested friend, of
all beings (Gita 5/29), the Yogi is also a disinterested friend, of
all beings, (Srlmadbhagavata 3/25/21).
Here, Lord Krsna, by using the phrase 'Sadhusvapi ca papesu',
means that if he regards saints and sinners alike, he will regard
all people alike, because men are judged by their actions. The
Lord, also lays emphasis on conduct (actions), by declaring,
"Whatever a great man does, the same is done by others"
(Gita 3/21). If he regards men who perform virtuous actions,
and also those who perform evil actions alike, it means, that
he stands supreme, because it is difficult to have a benign and
equanimous attitude for the sinners.
In the world, people generally have a tendency to observe
actions of others. By doing so, they cannot observe their real
self, that remains the same, while actions always undergo
changes. Secondly, they specially observe, evil actions of others
which mislead observers to degradation, because, by doing so,
they attach much importance, to those evil actions. Therefore,
Lord Krsna in this verse, has explained that a Yogi regards
saints and sinners alike, because he believes that God alone,
creates the phenomenon and so, all that is God. Thus, the Yogi
stands supreme.
An Exceptional Fact
According to the gospel of Gita, 'Equanimity is called
Yoga' (2/48). One who attains equanimity does not need any
other virtue, for God-realization. He becomes wholly virtuous
spontaneously, and he conquers the mortal plane (5/19). In Visnu
Purana , Prahlada has said, that equanimity is God's adoration
(1/17/90). We can attain, such a significant equanimity, by
being free from evil. The means to be free from evils, are (i) Do
not regard anyone as evil , (ii) Do not do any harm to anyone,
(iii) Do not think ill of anyone, (iv) Do not perceive evils in
others, (v) Do not hear evil of others, (vi) Do not speak ill, of
others. By following these six rules, we shall be free from evil.
As soon as, we are free from evil, we shall become virtuous,
because virtue is our real nature.
We make efforts, and follow the spiritual discipline, in order
to, become virtuous. But, we do not become virtuous, because
we do not renounce evil, altogether and even a fragment of an
evil , arouses pride of having virtue, which leads us to several
other evils. But when evil are rooted out, we become virtuous,
spontaneously . When we become virtuous, we automatically,

do good to others. By doing so, all the world provides us the
necessities of life, without our asking and without working hard.
Thus, we cease our dependence, on the world. This freedom
from dependence, on the world, enables us to attain equanimity,
which is axiomatic and then we have nothing to do, we become
liberated souls.
—
Appendix The sphere of evenness (equanimity) is different
from that of unequality. God is equanimous (equal) and the world
is uneven. An enlightened KarmayogI remains equanimous, even
having different dealings with different persons. He regards a
clod, a stone, a piece of gold, a well-wisher, a friend, an enemy,
a neutral, a mediator, the hateful, a saint and a sinner alike,
though dealings with them can neither be the same, nor should
be the same and cannot be done the same. The reason is that
he has realized, ‘there is nothing else besides God’ .
If there is an idol of Lord Visnu made of gold and there is
toy-dog made of gold, both having the same weight will also
cost the same. Lord Visnu is the best and most venerable Deity
while the dog is a mean and untouchable animal, in outward
dealings there is a vast difference between the two but as far
as the metal, gold is concerned, there is no difference between
the two. Similarly in the world there is outward diversity among
people as a friend, a foe, an exalted soul, a wicked person;
good , bad, gentle, vile, virtuous, sinful, righteous, immoral,
learned and foolish etc., but in essence all of them are only
the manifestation of God. Only God has revealed Himself in
different forms. He who knows this fact recognizes Him, others
don’t recognize Him.
While bathing, when soap is applied to the body, if the
body is seen in a mirror, it looks bad and clumsy. At certain
parts, marks like blisters appear, somewhere lines appear. But
the person does not feel sad that he is suffering from a disease.
The reason is that he knows that these marks will be rubbed

off when the body is washed in water. Similarly all beings are
the manifestations of God but outwardly they appear different
because of difference in bodies and their nature. In fact in spite
of their different appearance, they are the manifestations of
God but it is because of our attachment and aversion that they
appear different.
The fact which was mentioned in the second verse of the fifth
chapter by the expression ‘Karmayoga Visisyate’ (Karmayoga is
superior to Sankhyayoga), the same fact has been mentioned here
by the expression ‘samabuddhirvisisyate’. An equanimous person
remains untainted. Untaintedness leads to yoga while taintedness
leads to ‘bhoga’. There is equanimity in the three yogas but it
is specially important in Karmayoga, because Karmayoga being
the worldly spiritual discipline, a KarmayogI faces more oddities
in life than other yogis.
—
Link: Equanimity ( evenness of mind ), which is attained
by the Discipline of Action, is also attained by the Discipline
of Meditation. So Lord Krsna, while starting the subject of
meditation, gives inspiration for meditation.
4 1) f
^
licbicb)
TffTcTTrTc*TFT
^ TcT: I
H $ o II
yogi yunjlta satatamatmanam rahasi sthitah
ekaki yatacittatma nirasiraparigrahah
A Dhyanayogi, should constantly engage in meditation, living
alone in seclusion, having subdued his mind and body , and having
got rid of bonds of desires and possessions for enjoyment 10
Comment: —
[Here Lord Krsna is describing in detail, the Discipline of
Meditation, which was referred to in brief, in the twenty-seventh
and twenty-eighth verses of the fifth chapter. Here, the word

'Yoga', which has been derived, from the root 'Yuj samadhau'
means, controlling the activities of the mind.]
—
'Aparigrahah' Meditation, is practised by disinclination for
the world, and inclination for God. For its practice, the first means
to be adopted, is 'Aparigrahah'. 'Aparigrahah' means freedom from
accumulation of possessions. Nothing, should be accumulated for
one's pleasures, because mind is attracted towards possessions
and pleasures, and so it cannot be engaged in meditation.
—
'Nirasih' It means, that a striver should not be free from
outward prosperity and pleasures only, but also should get rid
of desires and hopes for prosperity and pleasures, because these
are all obstacles to God-realization. Therefore, a striver should
always be aware of these desires and hopes.
—
'Yatacittatma ' Even, by renouncing pleasures and prosperity,
and also desire for them, there is possibility of attachment.
Therefore, a striver should keep his body and mind under control.
By controlling them, new attachment will not be aroused. The
means to control them, is that no action should be performed
being attached to it, because attachment leads a body to laziness
and idleness, and senses, to pleasures, and mind, to the thought
of pleasures and futile thinking.
—
'Yogi' A Yogi, is one who is devoted to meditation,
whose aim is only God-realization, rather than enjoyment and
accomplishment.
—
'Ekaki' A striver, should live alone, without any assistant,
because in company he is likely to be engaged in conversation.
In the absence of company because of attachment to him he
is likely to be haunted by that. Thus he will not be able to
meditate on God.
—
'Rahasi sthitah ' A striver, should live in seclusion, on the
banks of a river, or in a forest, or a temple, or a lonely room,
meant for adoration and meditation only. The atmosphere, should
be such, that there is no hindrance in meditation .
—
'Atmanam satatam yunjlta' Thus a striver, living alone in
seclusion, as mentioned above, should concentrate his mind on
God , with a firm determination to be engaged only, in meditation
without having the least thought, of worldly affairs, whatsoever
might happen. He, should be on the alert, because alertness is
spiritual discipline.
A striver, should think of God, not only at the time of
meditation, but also while performing other actions, without
any attachment to these, because the thought of God , helps
in meditation, while the thought of God in meditation, helps a
striver in thinking of Him, during his mundane affairs. It means,
that a striver should always remember that he is a striver viz.,
he should always remember God , and think of Him, even when
he performs worldly actions. He should harbour, no thought of
any worldly transaction, otherwise it will be a hindrance, in his
meditation. Therefore, while sitting for meditation , he should
have a firm resolve, that he has to meditate only on God,
whatever may happen. By this resolve, it will be easy for him
to meditate on God .
A striver has a complaint , that he cannot concentrate his mind,
on God. The reason, is that he wants to concentrate his mind on
God , without breaking off his affinity, for the world. Therefore,
a striver should break off his affinity, for the world as it is this
affinity or attachment, or a sense of mine, which influences the
mind. Therefore, a striver can concentrate his mind and engage in
meditation, by only having the aim of God-realization and being
detached from all persons and things etc. If such detachment is
not there, these will haunt his memory.
An Exceptional Fact
Initially, Arjuna was prepared to wage the war and he also
got prepared at last. But, in between he thought that to wage
war was a sin. Thus, it was a question, of performing an action

or not to perform it. So, it arose in the context of the Discipline
of Action. But how other disciplines, such as of Knowledge,
Devotion and Meditation were explained, in Gita.
Arjuna retreats from the war, because he thinks that sin,
would accrue to him, by killing his kinsmen. So he requests
Lord Krsna, to tell him what was good for him (2/7; 3/2; 5/1).
Therefore, Lord Krsna explains to him, the different means
including gifts, rituals, penances, study of the Vedas and different
kinds of disciplines leading to God-realisation. But, in all the
means, Lord Krsna has emphasized the fact that the aim to attain
perishable things, is the main obstacle, to God-realization. If a
striver, has only the aim of God-realization, and performs actions
with equanimity those actions, would lead him to salvation or
God-realization.
—
Appendix Karmayoga,* Jnanayoga and Bhaktiyoga are the
Karananirapeksa disciplines (independent of sense and other
organs) but Dhyanayoga (the Discipline of Meditation) is a
Karanasapeksa discipline (dependent on sense and other organs).
Now the Lord starts the description of Dhyanayoga.
—
Link: In the previous verse, Lord Krsna offered inspiration
for meditation. Now, in the next three verses, He explains what sort
of setting , one should have and what process he should undergo.
SrfrTHTET
’
l
sucau dese pratisthapya sthiramasanamatmanah

natyucchritam natinicam cailajinakusottaram
* In Karmayoga (Path of Action) ‘ Karma’ (action) is Karanasapeksa
(dependent on instruments ) but ‘ Yoga’ (equanimity ) is Karananirapeksa
(independent of instruments).
Verse 11] -
Having well arranged his seat (asana) in a clean and unpolluted

- -
place covered by Kusa grass, a deer skin and a cloth, one over the
other, neither too high, nor too low 11 .
Comment: —
—
'Sucau dese' The place, is pure in two ways
—
(i) A naturally
pure place such as the bank of the Ganges, a forest and the place
near a holy basil, myrobalan (Amvala), Pipala tree etc. (ii) Place
cleaned with cow-dung and by sprinkling water, or by removing
two inches of soil from the surface. A clean place of natural
beauty, invigorates and elevates the mind .
—
'Cailajinakusottaram' According to the text a Kusa-grassmat,
a deer-skin, and a cloth, should be spread one over the other*
yet there should be spread a Kusa mat below, a deer-skin in
the middle and a cloth at the top. The deer-skin should be of a
deer, which is not killed, but which is dead , in the natural way,
as the skin of deer, which is killed is regarded, as impure. If a
deer-skin, is not available, a rug can be spread. Over the rug,
soft cotton cloth should be spread. Kusa-grass, is supposed to be
made from the hair of, boar-incarnation of the Lord and thus is
considered holy. Deer-skin is spread over a Kusa-grass mat, so
that Kusa-grass may not prick the skin and an electric current
of a body, may not pass through the Kusa-grass, to the earth, as
a deer-skin is a bad conductor, of electric current. A soft cotton
cloth is spread over the deer-skin, so that the bristles of deer-skin,
may not stick into the body and the striver feels comfortable.
—
'Natyucchritam natinicam' The seat of the plank-bed,
should neither be too high, nor too low, because if it is too
high, a striver while meditating may doze off, fall down and be
injured; but if it is too low, creeping insects, may disturb him
in his meditation.
* The order of the text does not seem reasonable and proper because Kusa-
grass pricks the body . Therefore, it should be interpreted as a Kusa-grassmat
below , a deer-skin in the middle and a cloth at the top, because the order of the
meaning is more forceful than the order of the text .
—
'Pratisthapya sthiramasanamatmanah' The platform or the
plank-bed, should be fixed firmly. Moreover it should belong
to him and be used by him only , because there may be bacilli
in it, of others, if it is used by them. Similarly, a striver should
have his own rosary, a bag for the rosary, and a spoon, used
in religious ceremonies etc. Not only this, but according to the
ordinance of scriptures, a striver should not use the seat, shoes
and shirts etc., of others, otherwise he has to be a sharer in then-
virtues and sins. One should not sit, on the seat of saints and
ascetics because, it is a dishonour to them. If one touches their
seats and clothes etc., with feet, then it is also, a sin.
II II
tatraikagram manah krtva
^
yatacittendriyakriyah
upavisyasane yunjyadyogamatmavisuddhaye
While seated on his seat, concentrating the mind and controlling
the thinking faculty (citta) and the senses, he should practise Yoga,
.
for self -purification 12
Comment: —
[ After explaining the kind of a seat, now Lord Krsna, in
the twelfth and thirteenth verses, explains the process, how one
should practise meditation.]
—
'Tatra asane' This phrase, has been used for the seat
with a Kusa-grassmat, a deer-skin and a cloth, described in the
previous verse.
—
'Upavisya' He should sit still on the seat, in a comfortable
posture, as 'Siddhasana', 'Padmasana' or 'Sukhasana', etc., without
moving the body. It is said , about the posture that a striver
should be able to sit in that posture continuously for three hours,
without moving the body. By doing so, the mind and life-breath
naturally become calm, and free from volatility. Volatility of mind,

does not allow the body to remain motionless. The motion of
the body and urge for action do not allow the mind, to remain
steady and calm. Therefore, it is very essential that the body
should remain motionless.
—
'Yatacittendriyakriyah' While seated, the mind and the senses
should be kept under control. A striver should control his body,
,
senses and mind , even in practical life, otherwise they cannot be

controlled easily, while he meditates. It means, that he should
lead a regulated and disciplined life, as has also been pointed
out, in the sixteenth and seventeenth verses of this chapter.
—
’Ekagram manah krtva’ While meditating, he should make
a firm resolve, that he has to engage himself only in meditation.
If however, worldly thoughts crop up, he should think, that it is
time only for meditation and not for worldly thoughts. If time
passes in worldly thoughts, no useful purpose will be served, and
he will be a loser, both ways. Thus, he should concentrate his
mind , on God , without having any thought of mundane affairs.
Even then, if a worldly thought comes to the mind, he should
neither support it nor oppose it. By doing so, the thought will
disappear as it is transitory. The thought, affects him, only if
he accepts his affinity with it, but if he remains indifferent to it
will automatically perish, because it is perishable and transient.
In the world , there are good and bad actions. If we do not have
any affinity with them , they would not affect us. Similarly during
meditation, if we do not have any affinity, with thoughts, our
mind will not get tainted . It will remain calm and composed.
—
'Yuhjyadyogamatmavisuddhaye' One should practise the
Yoga of meditation for self-purification. Desire for worldly things,
pleasures, honour, praise, name and fame etc., is impurity of the
self, and by renouncing all the desires , to have the only aim of
God-realization, is self -purification .
Yoga, is a power which can be used either for accomplishing
worldly pleasures, or for God-realization. If it is used for worldly

accomplishments, it cannot be helpful in self-purification or
God-realization. But if it is used for God-realization, it will be
conducive to God-realization.
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^
samarii kayasirogrivam dharayannacalam sthirah
sampreksya nasikagram svam disascanavalokayan
Let him hold the trunk, head and neck straight and steady,
gazing at the tip of his nose, without looking around. 13
Comment: —
—
'Samara kayasirogrivam dharayannacalam' The portion of
the body from the neck to waist, is called 'Kaya' (trunk), while
the portion from neck to top is called, head . All postures are
useful, from meditation and health point of view. Out of those
postures, Lord Krsna has taken the essential feature, necessary
for meditation, i.e., to keep neck, back and head in a straight
position. While meditating, the trunk, head and neck should be
held straight, so that the spinal cord may remain vertical. In this
posture, the mind becomes calm and concentrated quickly. If one
bends forward, he feels drowsy, if he bends backward, there is
stupor and if he bends sideways, he becomes capricious. If he
feels drowsy, he should walk a little, and then again with a firm
determination, should repractise meditation by holding the trunk,
head and neck straight.
—
'Disascanavalokayan ' He should not look in any direction,
because by looking here and there, the neck will bend, which will
disturb his meditation. So the neck should be held straight.
—
'Sampreksya nasikagram svam' He should look at the tip
of his nose, with his half-closed eyes. If he closes his eyes, he
may feel sleepy. But if the eyes are open, he is likely to look
at the other objects within sight and so there may be distraction
in meditation. Thus, Lord Krsna means to say, that he should
keep his eyes half-closed, because by doing so, the eye-balls
assume steadiness and seem as if they are looking at the tip of
the nose.
—
'Sthirah' He should sit steady, without any activity of the
body or senses, just like a statue continuously for three hours.
Moreover, there should not be any activity of the mind also. By
doing so, he will overcome the strain of the posture and will
become ‘Jitasana’ (conqueror of the posture).
—
Appendix Here gazing at the tip of the nose is not important
but concentration of the mind is important.
—
Link: Blissful meditation ( Yoga ) on God, ( endowed with
attributes and form ) and the good flowing out of it, have been
explained, in the next two verses.
*-H: STRTtW JTr’TT: II

'
prasantatma vigatabhlrbrahmacarivrate sthitah

^ II
manah sariiyamya maccitto yukta aslta matparah
Serene and fearless, firm in the vow of celibacy, with mind
controlled, the vigilant Yogi should sit meditating on Me and having
Me alone, as the Supreme Goal 14.
Comment: —
—
’Prasantatma ' Serene-minded, is he who is free from
attachment and aversion. Attachment and aversion of the striver,
whose aim is only God-realization, without having any worldly
desire, (by becoming languid) perish, and with the disappearance
of attachment and aversion, a striver attains peace, which is
spontaneous. It means, that attachment and aversion, bom of
the affinity for the world , disturb serenity or peace. One, who
attains this peace, is serene-minded.
—
’Vigatabhlh' Fear of disease, censure, dishonour and
death arise, only because man accepts the affinity of Tness and
Mineness, with the body. But when he abandons this affinity, he
becomes free from all fears, because he thinks that even if the
body perishes, it will make no difference as his mind dedicated
to God, he will attain salvation, the ultimate goal of life.
—
'Brahmacarivrate sthitah ' Here, it does not mean only vow
of continence, but also includes that a celibate should lead a
disciplined and controlled life, according to the order of his
preceptor, free from sensual pleasures, honour, praise and comforts
etc. He should not in the least, enjoy worldly things in any state,
under any circumstance, either during meditation, or in practical
life, but use them only as necessities of life.
—
'Manah samyamya maccittah' Having controlled the mind
of all worldly affairs, he should think of God's form, play,
virtues, glory and excellence etc. It means, that by shutting out
all worldly thoughts, he should devote his mind to God only.
The thoughts that come to mind, are either of the past or the
present. So he should neglect them, by thinking that these have
no existence at present. Moreover, the world actually does not
exist, it merely seems to exist, while God existed in the past,
exists now and will also exist, in future. So, he should think of
Him, instead of thinking about the world.
—
'Yuktah ' He should remain vigilant, in diverting his mind
from worldly affairs and concentrate it on God , even while engaged
in worldly affairs, because vigilance during engagement in worldly
affairs, will help him in meditation, and that awareness during
meditation will be helpful to him, in his practical life.
—
'Aslta matparah’ While sitting, he should have the only aim
of God-realization, without having any other desire, or lust or
attachment or mineness, in the least, as has also been pointed
out, in the tenth verse of this chapter.

—
Appendix To consider any special trait as one’s own is to
invite demoniac nature in oneself. Therefore the Lord by the
term ‘matparah’ mentions that the striver following the path of
meditation should depend on Him. By depending on God, evils
(flaws) are quickly removed and the striver is not proud of his
speciality. This is the special trait of devotion.
—
In this verse ‘mana’ and ‘citta’ these are two terms which
are synonyms have been used . With ‘mana’ anything is reflected
upon time and again and with ‘citta’ only one thing is thought
of . Therefore here the expression ‘manah samyamya maccitah’
means that the world should not be reflected upon viz., detach
‘mana’ from the world and with ‘citta’ he should think of God
viz., concentrate ‘citta’ on God .
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yunjannevam sadatmanam yogi niyatamanasah
^ II
santiih nirvanaparamam matsaihsthamadhigacchati
Thus, constantly meditating on Me, the Yogi of controlled
mind attains everlasting peace, (Supreme Bliss) abiding in Me
(Nirvana) 15.
Comment: — —
'Yogi niyatamanasah' One, who has controlled his mind is
called 'Niyatamanasah'. A YogTs mind , can be subdued , only if
his exclusive aim is God-realization, without having any affinity
for the world. Affinity for the world , does not allow the mind
to be subdued.
A striver commits an error, if he thinks that he is a
householder, having some caste, creed and colour etc. Thus
he cannot meditate. A striver, should think that he is a striver,
728 $RrMADBHAGAVADGlTA [Chapter 6
whose only aim is to meditate on God. His aim is not to attain,

mystic power. Thus, by changing his 'I'ness, he will be able to
concentrate his mind, on God. With the change of T sense, the
inner sense would automatically change.
—
'Yunjannevaih sadatmanam ' The word 'Evam' (thus), has
been used for meditation and concentration of mind, described
from the tenth to the fourteenth verses.
'Yunjan atmanam' means, that a striver should concentrate
his mind on God, diverting it from the world. 'Sada' means that
he should practise meditation regularly, in seclusion and daily
life, always having the aim of God-realization. Such practice,
leads to an early success.
'Santim nirvanaparamam matsamsthamadhigacchati' This
is a state, when established, nothing further remains to be
—
attained. This state, is called Supreme-Peace or Supreme-Bliss
or emancipation or salvation. A striver, attains peace by breaking
off affinity with the world , while he attains Supreme-Peace, by
attaining God-realization. The process of meditation, culminates
in ’Nirvikalpa sthiti', (state of mind where there is absence of
all thoughts). But, this is also a state, as it does not remain
constant, as there is deviation from it, at times. This is not
God-realization. Further to it, there is 'Nirvikalpa bodha', which
is Self-realization (God-realization). This is called Supreme-
Peace. The same Supreme-Peace (in 5/12) has been called,
'Naisthiklm Santim' (final peace) and (in 9/31) 'Sasvacchanti'
(Eternal Peace).
Link: — In the next two verses, there is the description of the

regulations, that a Yogi has to observe, in his earthly life.
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natyasnatastu yogo'sti na caikantamanasnatah

na cati svapnasilasya jagrato naiva carjuna
Yoga is not successful for him who eats too much, nor for
one, who does not eat at all; or for him who sleeps too much, nor
too little. 16
Comment: —
'Natyasnatastu yogo'sti'
—
Yoga is not possible, for him who
eats too much.* Too much eating, causes thirst for water. So he
has to drink much water. Too much water, makes the stomach
heavy and the body too. If he overeats, he becomes dull and
lazy, and may suffer from indigestion , which causes disease in
the body. So he cannot concentrate his mind, in adoration and
spiritual practice etc. So how can Yoga be possible for him?
—
' Na caikantamanasnatah’ Yoga, is also not possible, for
him who eats too little. If he is underfed , he will feel hungry,
think of food again and again, and become weak. His body , will
languish and life will become hard to live. He will be inclined to
keep lying down. It will be hard, to sit for meditation. Thus he
cannot concentrate his mind, on God. So how is Yoga possible
for him?
—
'Na cati svapnasilasya ' Oversleep, makes a striver idle,
lazy and inert. In oversleep, the striver cannot sleep soundly,
and so different thoughts come to the mind . Thus, oversleep is
a hindrance to the practice of meditation .
—
'Jagrato naiva carjuna' This Yoga is not possible for him,
who sleeps too little. By keeping aware he feels drowsy, arid
cannot practise meditation.
Men, of sattvika disposition, while having spiritual discussions,
narrating and listening to lives of saints, devotees and incarnations
of God , have so much joy and get so much engrossed in them,
that they do not feel drowsy, at all even by remaining awake,
* If a person's food is less than that of others but is more than his appetite ,
it is known as too much.
throughout a night. This wakefulness helps them reach a state,

which transcends the three modes of Nature ( prakrti).
Similarly, devotees in adoration, loud chanting and constant
remembrance of God , are so much engrossed , that they do not
feel hungry. This cannot be said as 'not eating’ because
all doings by men while devoted to God become Sat .
, ' '
yuktaharaviharasya yuktacestasya karmasu

yuktasvapnavabodhasya yogo bhavati duhkhaha
Yoga which brings out the cessation of the travails of the world
is accomplished only by him, who is moderate in diet and recreation,
temperate in action and regulated in sleep, and wakefulness 17 .
Comment: — —
’Yuktaharaviharasya* Food (livelihood) should be earned,
by honest means, it should be pure, easily digestible, light, a
bit less than necessary and items of food must be in accordance
with, the ordinance of scriptures and Ayurveda. Recreation, such
as physical exercise and walking etc., should be resorted to,
moderately.
—
’Yuktacestasya karmasu’ All actions, should be performed,
according to one’s caste, creed, country, condition and capacity,
following the ordinance of the scriptures, and happily for the
welfare of others.
—
’Yuktasvapnavabodhasya One, should be moderate in sleep.
He should remain awake in the day, go to bed early at night,
and rise early in the morning. Here, the term ’Avabodhasya’,
(wakefulness) has a special meaning, that a striver should be
spiritually aroused, as this human life has been bestowed upon
him, to attain salvation. The term ’Yukta’ (moderate), means, that
similar rules do not apply to all the persons for diet, recreations,
actions, sleep and wakefulness. But, everyone should be moderate
in them, according to circumstances he is in.
—
'Yogo bhavati duhkhaha' Thus, the Yoga of a Yogi, who
is moderate in diet, recreation etc., brings about a cessation of
the toil and troubles of the world.
There is an exceptional difference between, yoga (meditation)
and bhoga (pleasure). In 'yoga' there is abnegation of 'bhoga'.
In 'bhoga' there is not total negation of 'yoga'. In 'bhoga', what
happiness a man derives, is a result of disconnection of the contact
with the unreal. But, man does not pay attention to this fact, and
thinks that there is pleasure in contact, with worldly things. So,
he gets attached to sense-objects. He cannot experience yoga,
which brings about the cessation of miseries, of the world. In
this Yoga, there is total negation, of worldly enjoyment.
An Exceptional Fact
This verse on meditation, is useful for all strivers. By following
it, they may attain salvation. There are, four factors described in
—
it (1) moderate in diet and recreation, (2) moderate in action,
(3) moderate in sleep and (4) moderate in wakefulness.
We have twenty-four hours, at our disposal. If twenty-four
hours are divided say into four parts, we get six hours for each of
the above activities (i) six hours for eating, recreation and physical
exercise etc., (ii) six hours for actions for earning livelihood viz.,
farming, business and service etc., (iii) six hours for sleep and
(iv) six hours for wakefulness viz., meditation; adoration , constant
remembrance and loud chanting etc., for God-realization.
These can also be divided into two parts (i) Income and
(ii) Expenditure. Actions and wakefulness, are the means of
income, while eating, recreation and sleep involve expenditure.
For income and expenditure, we have two kinds of capital (i)
worldly riches (capital) and (ii) age.
—
732 SRIMADBIIAGAVADGITA [Chapter 6
Man’s Capital
^
worldly riches age
i
expenditure income expenditure income
i i i i
eating, action for sleep wakefulness
recreation earning (spiritual
livelihood discipline)
Let us first think about worldly capital (worldly riches). If
a person earns more, it is alright, but if his expenses are more
than income, it will not be good , it will ruin him. If a person,
devotes only four hours to eating and recreation etc., he may
devote eight hours to his profession, earning his livelihood.
Now, let us think about age. If he gets refreshed by four hours'
sleep, he should devote eight hours to worship, meditation and
spiritual discipline. This spiritual discipline, should be enhanced
everyday because we have come to be bom for God-realization,
not for accumulation of mundane wealth etc.
Secondly, we should remember God, while earning our
livelihood and also, while we go to bed. At bed time, a striver
should think that he has to devote time to devotion and adoration,
while lying in the bed. While lying down if he sleeps, it is alright
but he should not aim at sleeping. Again, when he wakes after
sleep, he should be engaged in adoration, meditation, devotion
and study of scriptures etc. While discharging his duty, or
performing actions, he should always remember, God. Thus each
and every activity of his life would become part and parcel of
one's worship.
—
Appendix The verses sixteen and seventeen are certainly
useful for the strivers following the path of meditation but they
are also very useful for strivers following other paths.
—
Link: In the preceding two verses, regulations that a Yogi
has to observe, in his earthly life, have been described. Now,
in the next verse, Lord Krsna explains, when a striver, is said
to be established in Yoga.
yada viniyatam cittamatmanyevavatisthate

nihsprhah sarvakamebhyo yukta ityucyate tada
When the perfectly controlled mind is fixed on the self (atman)
alone, free from desires for enjoyments, then the person is said to
be, an achiever of Yoga 18 .
Comment:—
[In this chapter, from the tenth to the thirteenth verses, there
is description of the seat and posture suited to meditation. In
fourteenth and fifteenth verses, there is description of meditation
on God (with attributes and form), with its fruit. In, sixteenth and
seventeenth verses, there is mention of regulations for all strivers
of meditation. In the verses, from the eighteenth to the twenty-
third, there is description of meditation of the self with its result.]
'Yada viniyatam cittamatmanyevavatisthate1 ’When a well
disciplined mind,* free from the thought of the world, gets
—
established in the self , whichever remains the same, without
any modification.' In the self, there is enjoyment or bliss which
does not, let the mind deviate from it and thus the mind by
having this relish, gets engrossed in it.
—
* The five stages of the mind are 'Mudha', 'Ksipta', ’Viksipta’ (confused) ,
'Ekagra' (concentrated) and ’Niruddha’ (tied up). In the first two stages a striver
is not entitled for Yoga. The person with a Viksipta (confused) mind is entitled
for Yoga , his mind sometimes rests but sometimes does not rest in the self . When
the mind is concentrated, that is called 'Savikalpa samadhi '. But the next stage is
when the mind is completely settled then that is called ’Nirvikalpa samadhi’ or
Yoga. Here in ’Viniyatam attain' as well as in the fifteenth verse of this chapter,
there is the hint of 'Savikalpa samadhi'.
—
'Nihsprhah sarvakamebhyo yukta ityucyate tada’ When
is completely free, from desires for all objects and pleasures,
one
here, as well as hereafter, he is called a Yogi.

The terms 'yada' (when) and 'tada' (then), denote that as soon
as, a person with disciplined mind, rests in the self alone, free
from desires for enjoyments, he becomes a Yogi.
An Exceptional Fact
—
In this verse, there are two important aspects one is, that
the mind should rest in the self, and the other is, that it should
be free from desires, for all objects etc. It means, that when
the mind gets focussed in self, it does not think of any objects,
persons or circumstances etc., as it gets engrossed in the self.
Similarly, if mind rests in the self, the Yogi, becomes completely
free from all desires, lust and aspiration, etc . Not only this but
he has no desire, even to have the bare necessities of life, and
then he is a yogi, in the true sense of the term.
The same state, has been hinted at, in the fourth verse of this
chapter, for a KarmayogI, when the Lord declares, "When a man
ceases, to have attachment for sense-objects, or for actions and
renounces all thoughts of the world, he is said to have attained,
Yoga (6/4). The difference is, that a KarmayogI performs actions,
for others only. So, he gets totally detached, from actions and
objects. Then, he attains Yoga. A DhyanayogI concentrates his
mind on the self, and when the mind gets established in the
self, he has no desire for actions and objects, not even, for the
bare necessities of life. It means, that a KarmayogIs desires, are
first wiped out and then he attains Yoga, while a Dhyanayogls
mind, first gets established in the self , and then his desires are
wiped out. Thus, a KarmayogI applies his mind to the service
of the world and gets established in the self, while along with
the mind DhyanayogI himself gets established in the self.
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yatha dlpo nivatastho nengate sopama smrta
II
yogino yatacittasya yunjato yogamatmanah

’As a lamp in a windless place, does not flicker’, this is the
simile used to describe the disciplined mind of a Yogi, practising
.
meditation, on the Self 19
Comment: —
’Yatha dlpo nivatastho nengate sopama smrta, yogino
—
yatacittasya yunjato yogamatmanah’ As a flame of a lamp, in
a place perfectly sheltered against wind, does not flicker, but
remains steady, in the same way when the mind of a striver,
rests in the Self alone, it becomes free, from all desires.
The Yogi, who has subdued his mind, is called ’Yatacittasya’.
In the preceding verse, such controlled mind has been described
as ’ Viniyata’.
There is no place without wind, which exists everywhere.
Somewhere, it is in its active form, while at other places, it is
inactive. Here, the term ’Nivatasthah’, does not refer to total lack
of wind, it rather refers, to the absence of its active state.
Now , a question may arise, why the mind has been compared ,
to the flame of a lamp which may flicker, and not to a mountain
which neither flickers nor shakes. The answer is, that unlike a
mountain, the mind does flicker like a flame. It is very difficult,
to keep a flickering item steady. So, it has been compared to a
flame. Secondly, as there is light in a flame, there is awareness
of God , in the mind. Though, in sound sleep and a trance, there
is an equal forgetfulness, of the world, yet, in sound sleep mind
merges in ignorance, and so there is no awareness, of the self .
In a trance the mind remains conscious of the Self. Due to these
reasons, an illustration of the flame has been given, here. This
fact, has also been pointed out, in the twenty-seventh verse of
the fourth chapter, by ’jnanadipite’.
—
Link: The state, in which perfection is attained\ is described
in the next verse.
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^^
^WrRTnrRfpt M siirnPl cy>qfci II
^
yatroparamate cittam niruddham yogasevaya
||
yatra caivatmanatmanam pasyannatmani tusyati

When the mind, disciplined by the practice of Yoga becomes
tranquil and when the Yogi beholding the Self (Atman) by his
.
Self, he is contented in the self 20
Comment:—
'Yatroparamate cittam niruddham yogasevaya, yatra
—
caivatmanatmanam pasyannatmani tusyati ' The determination to
practise meditation on the self is 'Dharana', while the continuous
flow of the mind, towards the self, disregarding other thoughts,
is called 'Dhyana' (meditation). Meditation, has three aspects,
the meditative, (one who meditates), the act of meditation and
the aim to be achieved viz., self. So long as, there is knowledge
about the three, it is meditation. But, when the mind gets so
much engrossed , in the aim, that nothing remains except the aim,
that state is called 'Samadhi' ( trance). This is called 'Samprajhata
samadhi'. After practising it for a long time, it changes into
'Asamprajnata samadhi'. The distinction between the two, is that
in the former, consciousness of the trio, regarding by way of the
object and its name and the relation between the name and the
object of meditation, persists. But in the latter, only the object
of meditation remains, by becoming oblivious of the two. The
former, is also called 'ekagra' (concentration of mind), while the
latter 'niruddha' ( tied up state).
The 'samadhi' (trance), of 'niruddha' state, (tied up state)
—
is also of two types 'sablja' (with seed) and 'nirblja' (without
seed). In the former, because of subtle desire 'Siddhiyan ',
(accomplishments) appear. These accomplishments, are in the
form of worldly riches, which are obstacles to God-realization
or Self-realization . Therefore, regarding these as meaningless,
a Yogi, becomes quite indifferent to them, and then he rises to
the height of 'Nirblja samadhi' (trance without seed), which in
this verse has been referred to as 'Niruddham' ( tied up state of
trance).
In meditation, while having disinclination for the mundane,
a striver gets joy or peace, which is far superior, to mundane
pleasures. This joy, enhances as a striver rises to the higher
states of trance, by practising meditation. While progressing he
reaches the stage of 'Nirblja samadhi' (trance without seed). If
he does not enjoy ever that state of joy, then he is satisfied in
the self by the self.
' Uparamate' (attains quietness) means, that mind, being
insentient cannot catch the self, which is sentient. So, it becomes
quiet and at that moment, a Yogi ceases all affinity for the
mind.
'Tusyati' means, that he is not satisfied with anything, else,
except the self.
The gist, of this verse is, that a Yogi realizes the self in
him, by his own self, as the Self ever remains, the same. Our
affinity, with the world , is the only obstacle to realize it. When
by meditation the mind becomes tranquil a Yogis affinity with
the mind, and the world, is renounced and he realizes, the Self
in his own self .
An Exceptional Fact
The aim of human life, can be achieved by, both the Discipline
of Meditation, as well as the Discipline of Action. But, there is
a little difference between the two. In meditation, when the mind
of a striver becomes peaceful, and does not enjoy the state of

trance, he is satisfied, in the self by the self. In the Discipline
of Action, when a striver abandons all desires of the mind , he
is satisfied in the self by the self (Gita 2/55).
In the Discipline of Meditation, when the mind is absorbed
in the Self , a Yogi experiences, trance. When he does not enjoy
that state, his affinity with the mind is broken off, and he is
satisfied in the self.
In the Discipline of Action, when there is tendency of all
the actions, senses, mind, intellect and body etc., for the welfare
of others, all desires, are abandoned. As soon as, desires are
abandoned, the Yogis affinity, with the mind is broken off, and
he is satisfied in the self.
—
Appendix The mind is not concentrated on the self, it can’ t
reach the self but it becomes indifferent. The reason is that the mind
belongs to a different class from that of the self. The mind is lower
(insentient) nature and the self is higher (sentient) nature. Therefore
—
the self rests in the self ‘atmanatmanam pasyannatmani tusyati’.
‘Beholding the self by the self means that the self cannot
be perceived by senses but it can be perceived only by the self.
Whatever is thought of with the mind, that is only of sense-
objects (the non-self ), rather than of God. Whatever is determined
with the intellect, is of the objects of the intellect, not of God.
Whatever is described with the tongue, is of the objects of the
tongue, not of God. It means that with the mind , intellect and
tongue there is reflection , determination and description which
are the evolutes of Prakrti (non-self ). But God is realized by
having dissociation with the mind, intellect and tongue viz ., by
renouncing affinity with them.*
* If thereis the only aim of God-realization, then reflection , determination and
description with the mind, intellect and tongue are not improper, but they became
the means to the end. But if a striver gets satisfied in them and thinks that he has
attained perfection, then that satiation becomes obstacle to his aim.
Verse 21] -
Here the Self-realization which is attained by the Discipline

of meditation, the same is attained by Karmayoga (path of action)
(Gita 2/55). The difference is that ‘Dhyanayoga’ (Discipline of
Meditation) is dependent on instruments (Karanasapeksa) while
Karmayoga is a ‘Karananirapeksa’ (independent of instruments)
discipline. In ‘Karanasapeksa’ discipline, renunciation of affinity
for Matter (non-self ) is delayed and there is possibility of a
striver’s deviation or downfall from Yoga.
—
Link: What happens, after the Yogi is satisfied in the self
by the self is described in the next verse.
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drcjri
sukhamatyantikarh yattadbuddhigrahyamatmdriyam
vetti yatra na caivayarii sthitascalati tattvatah
When he feels that supreme and transcendental bliss while his
discrimination remains fully awakened, and wherein established,
.
the said Yogi, never moves away from reality (tattva) 21
Comment:—
—
'Sukhamatyantikarh yat' The bliss which a Yogi feels, is
infinite and there cannot be any bliss greater than this because
it transcends the three attributes ( modes) and is axiomatic. This
bliss, has been called an imperishable bliss (5/21), infinite bliss
(6/28) and absolute bliss (14/27).
This bliss, has been called infinite here, because, it is
superior to Sattvika joy, which is bom of placidity of mind by
meditation, on God. This infinite bliss, is not bom, but it is
unborn and axiomatic.
—
'Atlndriyam' This supreme bliss, transcends sensual pleasures.
It means, that it is superior to rajasika joy, which is derived
from the contact of senses with their objects. It is beyond our
power, to obtain rajasika joy because it is beyond our power to

obtain individual's desired sense-objects. So, we are dependent
to obtain these, while there is no such dependence in attaining
infinite bliss. That can be felt in the self by one's own self . In
attaining it you don't require any individual, any sense-object
and even your mind and senses. You are quite free in having
it by your own self.
—
'Buddhigrahyam' It means, that it is superior to the tamasika
joy, which arises from sleep, indolence and carelessness. A man
derives joy from sound sleep, but in sound sleep, his mind is
merged. Joy is also derived from indolence and heedlessness but
at that time mind is not awake and discrimination is lost. But
in infinite bliss, the mind is not merged, nor is discrimination
lost. It is beyond the access of intellect, being an evolute of
matter, while bliss, is the characteristic of the Self , which is
beyond matter.
Thus in this verse, it has been explained that the supreme
bliss, is far superior to the sattvika, rajasika and tamasika joy,
and it transcends all the three modes.
—
'Vetti yatra na caivayam sthitascalati tattvatah' A Yogi feels
bliss in his own self, and established there, he does not move
from reality viz., this bliss continues endlessly and spontaneously.
When, the muslims imprisoned SivajFs son, SambhajI, made him
blind and removed his skin off, to force him to embrace their
religion, but he did not do so and thus he did not go astray and
discard his religion. It means, that nothing can force a person
to move away from his beliefs. When no force, makes a person
to change his beliefs, how can anyone force a Yogi to deviate
from supreme bliss, or how can he himself abandon that supreme
bliss? He cannot.
It means, that a man never moves from Supreme Bliss,
because it is a characteristic of the Self (Soul). He changes only,
when there is the least affinity with matter. Thus, by affinity for
matter, a man may have a fall, even from a trance. So long as,
he has affinity for matter, his self cannot merge, in the Cosmic
Self, because matter is always active.
—
Appendix Having realized the self, a DhyanayogI feels
imperishable and integral bliss which is atyantika (infinite)
(supreme) viz., it is superior to Sattvika joy; ‘atlndriyam’ viz.,
it is superior to Rajasika joy and ‘buddhigrahya’ viz., it is
superior to Tamasika joy.
When the Lord declares the imperishable bliss as
‘buddhigrahya’ He does not mean that it can be intuited (attained)
by intellect. The reason is that intellect is the evolute of Prakrti,
then how can it have an access to the bliss which transcends
Prakrti? Therefore the purpose in declaring it as ‘buddhigrahya’
is that it is superior to Tamasa joy. The joy, which is derived
from sleep, indolence and carelessness, is Tamasa (Gita 18/39).
In sound sleep intellect merges in ignorance; and in indolence
and heedlessness, intellect does not remain fully awake. But
in self-evident imperishable bliss, intellect does not merge in
—
ignorance but remains fully awake jnanadxpite’ (Gita 4/27).
Therefore it has been called ‘buddhigrahya’ because intellect
remains awake but intellect has no access to it.
As in a mirror there is reflection of the sun, the sun is not
there, similarly in the intellect there is reflection of that bliss,
the bliss is not there; therefore it is called ‘buddhigrahya’.
It means that the integral bliss is far superior to Sattvika,
Rajasa and Tamasa joy, it transcends them . In spite of being
called as ‘buddhigrahya’, it totally transcends intellect.
The self associated with the intellect (Prakrti) is ‘buddhi-
grahya’, not the pure Self. In fact the self cannot be attached to
—
Prakrti but he (self ) assumes his attachment to Prakrti ‘yayedam
dharyate jagat’ (Gita 7/5).
—
Link: Why a Yogi, does not move from Reality, is described
in the next verse.
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yam labdhva caparam labham manyate nadhikam tatah
II
yasminsthito na duhkhena gurunapi vicalyate

And, having gained which state he does not reckon any other
gain greater than that, and wherein established, he is not shaken
.
even by the greatest affliction 22
Comment: —
'Yam labdhva caparam labham manyate nadhikam tatah'
—
When a person, expects more happiness in something else, than
what he possesses, there is every possibility of his reverting
to that. A man, wants to attain Supreme Bliss, or infinite
bliss, and he runs after sleep, indolence and heedlessness, the
tamasika joys. But he abandons these, because he feels that the
joy derived from the contact of the senses with their objects
is more pleasant than this one. He abandons it, also when he
feels that Sattvika joy which is bom by placidity of mind , by
meditation on God, is superior to it. He abandons it too, when
he feels, the Supreme Bliss. There is no greater bliss than this.
By gaining this, he has nothing else to seek, because there is
no gain, greater than this.
—
'Yasminsthito na duhkhena gurunapi vicalyate' A man, may
also abandon something, if it results in affliction in spite of its
gain. A man, may abandon an attempt to achieve a goal, if he
feels that there is some danger. But here Lord Krsna, says that
a Yogi having been established in the Supreme Bliss, cannot
be shaken even by the greatest suffering. If he is hanged or his
limbs are broken to pieces, or his body, is ground to powder
between mill-stones or his skin is stripped off his body, or, his
body is put into boiling oil, yet he is not shaken.
Why is he not shaken even by the greatest punishment? The

reason, is that a Yogi established in the Supreme Bliss, has no
body consciousness. So the harm inflicted on the body, does
not affect him. He feels pain or affliction, only if he identifies
himself with matter (Gita 13/21). But, when he by breaking off
his affinity, with matter, is established in the Supreme Bliss, of
the self, afflictions or sufferings cannot have any access to him,
and so he is not shaken even by the heaviest suffering.
—
Appendix This verse is the touchstone for all disciplines.
—
A striver following any discipline Karmayoga, Jnanayoga,
Dhyanayoga and Bhaktiyoga etc., should test himself on this
touchstone. In order to know his state this verse is very useful for
a striver. Every being has an aim to wipe out sufferings and to
attain bliss. Therefore every striver should attain the state described
in this verse. If this state has not been attained, it means that
his spiritual discipline has not attained perfection. A striver may
not discontinue his practice or he may regard his imperfection
as perfection, so this verse should be the criterion.
—
A man can attain such a rare state in which there is endless
gain and there is not an iota of suffering but by indulging in
accumulation and enjoyments he causes limitless harm to
himself.
—
Link: Now in the next verse Lord Krsna gives inspiration
to gain that Supreme Bliss.
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tam vidyadduhkhasamyogaviyogam yogasanjnitam
^^d l II II
sa niscayena yoktavyo yogo'nirvinnacetasa

This separation from the assumed union with pain, (travails of
worldly life) is called Yoga. This Yoga, (which aims at union with
God or at equanimity), should be practised with determination and

.
without a tired and inattentive mind 23
Comment: —
'Tam vidyadduhkhasamyogaviyogaih yogasanjnitam ' Our
—
union with pain and birth is the result of accepting our affinity
with the world, and this affinity is merely assumed not real. We
can be delinked from this union, because it is merely assumed,
and is not natural. However, strong, our assumption may be,
and it may be for a long time, we can cut it asunder, as it is
impermanent. As soon as, we are disconnected from this union,
with pain (body and world) we attain Yoga i.e., we feel our union
with the Self, which is constant , eternal and spontaneous. But we
forget this latter union, because of our accepting affinity, with
the world. By breaking off this affinity, our memory is revived.
Therefore, Aijuna in the seventy-third verse of the eighteenth
chapter, says that he has regained his memory. It means, that
Aijuna has not gained anything new, but he has regained his
memory, that he has a constant union with God (Self ).
Here in this verse, Lord Krsna has defined Yoga, as
disconnection of union with pain, while in 2/48, he has defined
it as equanimity in pleasure and pain. In fact, both, the definitions
are one and the same, because equanimity in pleasure and pain,
turns into a state of separation from union, with pain.
Patanjali has defined Yoga, as the control of mind
(Yogadarsana 1/2) and when the mind is controlled, one rests
in the Self (1/3). But in the Gita, Lord Krsna has defined Yoga,
as in this verse, one's union with the self, which is axiomatic.
The term 'tam' (that), has been used for a state of a Yogi of
disciplined mind. This state has been hinted at, by the term 'Yatra'
( where), in the first half of the twentieth verse of this chapter,
where it has been mentioned that the mind attains quietude. In
the second half of the twentieth verse, where it is mentioned
that a Yogi gets established in the self . In the first line of the
twenty-first verse, He explained the importance of supreme bliss,

by using the term 'yat' (which), while in the second line, by using
the term 'Yatra' (where), He explained the state of a Yogi. In
the twenty-second verse, He explained gain by the term 'Yam'
(which), and 'yasmin' (in which). Thus, Lord Krsna by using the
term Yat’*, six times from the twentieth verse to the twenty-
second verse, has explained the singular state of a Yogi. The
same state, has been glorified here, by the term ' tarn' (that).
—
'Sa niscayena yoktavyo yogo'nirvinnacetasa' This Yoga of
meditation, should be practised by a striver, by having the aim
of attaining Yoga (equanimity) with determination and with an
undistracted mind, as has been described from the eighteenth
verse to the twentieth verse of this chapter. In order to, realize
this state of equanimity, a striver should have a fixed mind,
that he has to attain Yoga (equanimity), even in the face of all
temptations and afflictions.
' Anirvinnacetasa' means, that a striver should not feel
despondent and distracted in attaining that Yoga, in spite of
obstacles and afflictions. He should think, that he has to realize
God , perfection or equanimity even if, he has to spend years
and births together, and even if he has to face most serious
afflictions. He should think, that he has wasted innumerable
births and suffered tortures in hell, but has not attained his aim
of God-realization, though his past sins have been destroyed. So,
he should devote his full time (span of his present life), power
and resources to, realize Him.
—
Appendix The division of worldly union viz., Samyoga is
different from that of Yoga. There is ‘Samyoga’ with that object
(or person) or action with which we can’t stay forever and which
can’t stay with us forever. There is ‘Yoga’ with that with whom
we can stay forever and who can stay with us forever. Therefore
in the world there is ‘Samyoga’ with one another and with God
* ' Yatra', 'Yam' and 'Yasmin ' are the words formed from the word 'Yat'.
746 SRIMADBHAGAV ADGITA [Chapter 6
there is yoga. In fact there is no union with the world and no

disunion from God viz., whatever we gain in the world is not
permanent hence it is no gain at all and God is never separate
from us. The assumption of the union with the world and disunion
from God is ignorance and it is the greatest blunder of a man.
Certainly there is disunion from the worldly union but there is
no disconnection at all from the union with God.
A man wants union (with worldly things) but he has to
face disunion, therefore the world is said to be the abode of
—
sorrows duhkhalayamasasvatam’ (Gita 8/15). A desire leads to
the union with pain (sufferings). If a striver is free from desires,
there is no union with sufferings and there is union with God.
The union of an embodied being with God is eternal.
This axiomatic eternal union is called ‘Yoga’. This eternal
union prevails in all places, all the time, in all actions, in all
things, in all persons, in all states, in all circumstances and in
all incidents. It means that there has neither been, nor is, nor
will be nor can be any disunion from this eternal union. But by
assuming connection with the unreal (body ) the eternal union
is not realized . As soon as there is separation (renunciation of
connection) from the assumed union with the unreal in the form
of pain, the eternal union is realized. This is the chief Yoga of
the Gita and in order to realize this yoga there is description
of Karmayoga, Jnanayoga, Dhyanayoga and Bhaktiyoga etc.
But these disciplines (paths) will be called ‘Yoga’ only when
there is total renunciation of affinity with the unreal and there
is realization of eternal union with God.
— —
The Lord has defined Yoga in two ways
(i) Equanimity is called Yoga ‘samatvam yoga ucyate’
(Gita 2/48).
(ii) Termination of union with pain in the shape of the
—
worldly transmigration (travails of worldly life) ‘tarn vidyad-
duhkhasamyogaviyogam yogasanjnitam’ (Gita 6/23).
Either call it equanimity or call it disconnection of union

—
with pain in the form of the world both are one and the same.
It means that by getting established in equanimity, there will be
disunion from the union with the world, and by the disunion
of the union with the world, a striver will get established in
equanimity. By anyone of these two, the eternal union with God
will be realized. If we see from the subtle point of view that ‘tarn
vidyadduhkhasamyogaviyogam yogasanjnitam’ is the first stage
and ‘samatvam yoga ucyate’ is the later stage in which there is
attainment of ‘naisthikisanti’ (everlasting peace), ‘paramasanti’
(supreme peace) or ‘atyantika sukha’ (eternal bliss).
Equanimity is being attained naturally and sufferings are
also disappearing naturally. Only that is attained who is ever
attained and only that is renounced which is ever renounced. The
attainment of the ever attained is called Yoga and renunciation
of the ever renounced is also called yoga. The pleasures that are
derived from the contact with sense-objects, persons and actions
are only sources of pain viz., they cause sufferings (Gita 5/22).
Therefore union with the world rather than disunion causes
sufferings. There is no disunion of the joy (bliss) which is
attained by disunion (renunciation of affinity) from the world
because it is eternal. When there is disunion in both union and
also disunion, it means that disunion is eternal . This eternal
disunion is called ‘Yoga’ in the Gita.
God being ever-existent is called ‘Is’ and the world being
never really existent is called ‘Not’. A vital fact is that while
we try to perceive ‘Is’ then pure ‘Is’ is not perceived but if we
observe ‘Not’ as negation, pure ‘Is’ to intuited. The reason is
that while we perceive ‘Is’ we make such perception through the
mind, intellect and other such ‘Vrttis’ then ‘Is’ to be perceived .
‘Is’ associated with such ‘Vrttis’, but while we perceive ‘Not’
then our ‘Vrttis’ themselves being ‘Not’ will be also shunned
and pure ‘Is’ will be intuited. As while removing rubbish, the
broom is also discarded after removing rubbish as it is also

rubbish and the (clean) house remains. It means that ‘God
—
pervades everywhere’ by reflecting upon it with the mind and
by determining it with intellect, our connection with ‘Vrtti’ will
—
persist. But ‘the world is separating from us every moment’ thus
by perceiving the world as non-existent, our affinity with the
world and the ‘Vrtti’ will be renounced and pure Supreme Reality
(God) will remain .
—
Link: In the next verse, Lord Krstia explains the topic of
meditation on God, Who is without attribute and formless, in
order to attain Yoga ( equanimity ).
^PRTTT: II u
^
sankalpaprabhavankamamstyaktva sarvanasesatah
manasaivendriyagramam viniyamya samantatah
Completely giving up all desires arising from thoughts of the
world, and restraining the senses, from all sides, by the mind. 24
Comment: —
—
[The state, which is attained by disinterested action (6/1 9),
is attained by meditation on God with attributes and form (6/14-15),
—
as by meditation on the self (6/18 23), is also attained by
meditation on the Absolute, Who is formless and attributeless,
which is described here.]
—
'Sankalpaprabhavankamamstyaktva sarvanasesatah ' Thoughts
of worldly things, persons and incidents etc., come to the mind ,
when the man is either attached to or hateful for these and, it
becomes a 'Sahkalpa' ( pursuit of the mind). This seed of pursuit,
sprouts and grows into a plant of desire. It should happen and it
—
should not happen this is desire. Thus desire bom of thought,
should be completely abandoned.
The term ’Raman’ (desires), which is itself plural, yet to

emphasize that all the desires of different kinds, should be
abandoned another term ’Sarvan’ has also been given here.
’Asesatah' means, that the seed of desires should be completely
destroyed, otherwise it may sprout and grow into a forest of
desires stretching for miles and miles.
?
— —
Manasaivendriyagramam viniyamya saman tatah ' Objects of
five senses sound, touch, colour, taste and smell, should be
fully restrained by the mind. ’Samantatah’ means, that the mind
also should not think of sensual pleasures, and in the mind there
should not be any temptation for worldly praise, honour and
comfort etc., in the least. One, who practises meditation should
resolve, to renounce affinity for all material objects.
—
Appendix First there is ‘Sphurana’ (mere flash of thought)
and then it is changed into ‘Sahkalpa’ (pursuit of the mind).
When we take ‘Sphurana’ as existent and get attached to it and
further we insist on its implementation then it changes into a
‘Sahkalpa’. ‘Sphurana’ is like the glass of a mirror in which no
photograph of a man is taken but ‘Sahkalpa’ is like the film of
a camera which immediately catches the impression.
—
Link: In the next verse, Lord Krsna explains what should
be done, to give up all desires and to restrain the senses.
sanaih sanairuparamedbuddhya dhrtigrhltaya

atmasamstham manah krtva na kincidapi cintayet
One's intellect (mind) fixed firmly, he should gradually attain
tranquillity; with the mind centred on God , and he should not
think of anything else. 25
Comment: —
—
'Buddhya dhrtigrhitaya ' A striver, should not feel dejected
and disappointed, that he has not been successful, in meditation on
God, after practising for a long time. He should have patience and
determination, that he has to attain God, whatever may happen,*
because there is no gain better than this. Thus, he should control
his intellect, without caring for worldly pleasures, praise, honour
and comfort etc.
—
'Sanaih sanairuparamed ' In being indifferent, to worldly
pleasures, he should not make haste, but he should become
indifferent gradually, and finally achieve quietude. He should
have neither attachment nor aversion, for pursuits of the mind. If
we abandon a thing there is a possibility of a feeling of aversion
persisting for it but there should not remain even a trace of the
feeling of aversion for any object of the world. It is said that we
should become indifferent to it. Here, attainment of an attitude of
indifference has also been mentioned, because God, the sentient
is beyond the access of mind, being as evolute of matter; which
is insentient. As a lamp, which receives light from the sun cannot
illumine the sun, so mind, which receives energy from God,
cannot have access to Him but can be indifferent to the world.
Secondly, in the world, there is nothing but affliction, therefore,
it is futile to think of the world. So, one should become quiet,
tranquil and indifferent.
—
'Atmasamsthaih manah krtva' God pervades everywhere,
even in thoughts, so thoughts are nothing, except God, who is
their base and illuminator. Secondly, God is eternal and always
the same, without any modification, while persons, things and
circumstances etc., are bom and they decay viz., and have
no existence. So fixing the mind on God, and having a firm
* He should have an iron determination that he will not leave his seat without
realizing God even though his body may get parched and even his skin, flesh and
bones may decay .
Verse 25] . SADHAKA -SANJlVANl 751
determination of the existence of God, alone he should not

think at all.
—
'Na kincidapi cintayet * It has already been said, that he
should not think of the world. God is all-pervasive, he should
also not think so. By that, his affinity with the mind, will persist.
A meditator, and the mind, will have their existence, so having
resolved, that God pervades everywhere, he should not think
of anything else. Thus by becoming tranquil, he will realize
the ever-existent self which has already been described in the
twenty-second verse.
An Exceptional Fact in Connection with Meditation
The most important fact, is that God (manifest or unmanifest),
—
pervades everywhere in all persons, things, incidents,
circumstances and actions and there is never any modification
in Him, while matter always undergoes modifications. As a diver
dives, into an ocean and perceives water all-around , similarly, a
i
striver, should feel God all-around and also, in him. The only
aim of mankind, is to realize God , Who is ever realizable,
but He is not felt, because we divert our attention towards
perishable things.
If we had an exclusive devotion to attain Him, our mind
would be automatically concentrated, on Him. Ether is around
us and so is God, but we do not pay attention to it. Therefore, a
striver abandoning all thoughts of the world, should be indifferent
and quiet. He, while concentrating his mind on God, commits
an error, that he opposes a thought that comes to the mind , and
then has affinity for it. Similarly , he has affinity for a thought,
if he is attached to it. Therefore, a striver should neither oppose
any thought nor support it, he should only remain indifferent
and attain tranquillity or quietude.
All projections and distractions of the mind , are transient,
so if these are bom, they would decay, certainly. We should not
accept our affinity for them. We should accept our affinity for
God , who pervades everywhere. When, we confine ourselves
to a body, our separate entity, comes into existence that, '1 am'.
This individuality is also encompassed by God, who is limitless,
even, tranquil and also truth, knowledge and bliss as well as, the
illuminator of all things and actions. All objects and actions are
illumined by one light. This light, has a relation either with all
objects, actions and persons, or with none. This light, remains
as it is. Similarly, God as light, has no relation with objects and
actions etc., these objects and actions are transitory, while the
Lord is without origin. Being established in Him, one should
not think of anything.
One, 'Cintana' (thinking), is done, while the other is automatic.
We should not resort to it (thinking). If some thought crops us,
we should remain neutral and indifferent. An ice-cube (block
of ice), dropped into water is water, and is also surrounded by
water. Similarly, all projections and distractions are within God ,
and God is in them.
Moreover, when a striver meditates upon, the memory past
incidents etc., comes to mind , which have no current existence.
But, a striver by accepting their existence, strengthens them. So,
he should remain indifferent to them, without having attachment
or aversion for them. They will perish, in the same way as, they
are bom. We have a constant affinity, with God, we are His,
and He is ours. So, a striver by accepting the fact, that he is
always established in Him, should sit quietly without thinking of
anything else. He should not accept his affinity with a thought,
that comes to his mind itself . By doing so, the thought will
perish, and he will be fixed in God, because he always remains
fixed on Him.
Waves rise in a sea, but in water there is neither, sea nor
waves. Similarly in God, there is neither world nor thoughts. Only
He pervades, equally everywhere. Clouds appear and disappear
in the sky, but the sky remains, the same. Similarly , while
meditating, thoughts come to mind and slip away while God
who is everywhere, remains the same. God is all-around , inside
as well as, outside. Everything, sentient or insentient, animate or
inanimate, is God Himself. He is both at hand and far away. He
is incomprehensible, because of His subtlety (Gita 13/15). He
is All Truth, All Knowledge and All Bliss. Everywhere, there
is bliss, bliss and only bliss.
While, discharging duties and performing actions, we should
accept that God is all-pervading and undivided. It will help us in
meditating, on God, while meditation on God will be helpful to us
in our practical life, viz., in remembering Him, when we perform
our duties. Therefore, a striver while meditating in seclusion or
performing actions in society, should always accept that God
pervades everywhere, in all, the time, persons, things, incidents
and actions etc. So, we should always remain established in
Him, without thinking of anything else.
—
Appendix The Discipline of Meditation is of two types —
(i) to concentrate the mind (ii) to renounce affinity for the mind
by discrimination. Renunciation of affinity by using discrimination
immediately leads to salvation. In the world so many virtuous
and sinful actions are done but we have no connection with
them, similarly we have no connection with the body , senses,
mind and intellect. This is known as ‘uparati’ (indifference) . We
should have no connection with the ‘Vrtti’. In ‘Srimadbhagavata’
is mentioned —
sarvarii brahmatmakam tasya vidyaya’tmamanlsaya
paripasyannuparamet sarvato muktasariisayah
(11/29/18)
The devotee who follows the above-mentioned discipline
(worship of God with all actions of mind, tongue (speech ) and
body) has the determination, “All is God ”. Then by this spiritual
knowledge, being free from all kinds of doubts, perceiving God
754 SRIMADB HAGA V ADGITA [Chapter 6
pervading everywhere, he should become ‘uparama’ (indifferent)

viz ., ‘All is God’ ven this should not be thought of but God
should be seen face to face.
God as in the form of eternal-existence pervades all places,
time, actions, objects, states, circumstances, incidents etc., equally.
Places and time etc., have no existence but God ever exists. So
first a striver should have the determination with the mind and
intellect ‘God exists’. Then he should give up this determination
also and be quiet viz., he should think of nothing. He should
think neither of the self nor of non-self , nor of God, nor of the
world, nor of union, nor of disunion. If he thinks of anything,
the matter (inert) will be thought of. The reason is that if he
thinks of anything, ‘Citta’ ( mind) will accompany him. If an
instrument (Citta) accompanies him, the world will not be
renounced because an instrument is also a part of the world.
Therefore in ‘na kincidapi cintayet’ there is disconnection from
‘Citta’ (the instrument) because when an instrument is not with
him, then there will be real meditation. Even in the most subtle
reflection, ‘Vrtti’ persists. But when there is no reflection, the
‘ Vritti’ disappears. Therefore a striver should be indifferent to
reflection even. As, the soil mixed with water slowly settles down
naturally when the water is still, similarly all evils (flaws) by
keeping quiet slowly calm down naturally, ego melts and the
real self (the Reality) (free from egoism) is realized.
Here the terms ‘sanaih sanaih’ have been used for giving up
‘Vrtti’. By using the words ‘sanaih sanaih ’ the Lord means to
say that the striver in order to be indifferent, should not apply
force, should not make haste because the impression gathered
through life after life, are not wiped out hastily. Haste makes
volatility firm and permanent but ‘sanaih sanaih’ (gradual effort)
destroys volatility.
Without connection with Prakrti, there can’t be any ‘cintana’,
‘manana’ (reflection) etc. If a striver thinks of the Supreme Reality,
the mind will be used; if he determines , intellect will be used ;

if he sees, the eyes will be used; if he hears, the ears will be
used and if he says anything, the tongue will be used. Similarly
if he assumes ‘Is’, then assumption and he who assumes will
persist, and if he negates ‘not’, he who negates will remain.
If he renounces the sense of doership, “I am not a doer’ this
subtle ego will persist viz., by renunciation, the thing renounced
and he who renounces will remain . Therefore a striver should
become ‘uparama’ (indifferent) viz., he should neither assume
nor negate nor receive nor renounce but should accept the self
evident and natural Divinity and become quiet from within and
—
from without. ‘I have to keep quiet’ this insistence (pursuit of
the mind ) should also not be maintained, otherwise he will have
the sense of doership. ‘Quietude’ is self-evident or automatic (it
requires no initiative).
—
A striver should give up these four ‘I’, ‘thou ( you)’, ‘this’
and ‘that’, and then only ‘Is’ (Reality) remains. He should accept
that self -evident ‘Is’ and should not think of anything. If a
thought comes to the mind, he should have neither attachment
nor aversion to it, he should neither be pleased nor displeased
with it, he should consider it neither good nor bad nor he should
accept it in him. He should not think of anything but if a thought
crops up, that is not harmful. Air blows, sometimes it is hot,
—
sometimes cold , it rains we are not to be blamed for these
occurrences because we have no connection with them. We are
blamed if we are connected with matter. Therefore if any thought
crops up, be indifferent to it, don’t get mixed with it viz., we
should not hold, “I think or ‘thinking’ is done in me.” But we
should hold, ‘Thoughts come to the mind and I (self ) have no
connection with the mind.”
In the expression ‘atmasamstham manah krtva’ the term
‘manah’ stands for intellect because volatility is the trait of
mind and steadfastness is the trait of intellect. Therefore the
term ‘atmasamstham’ means that instead of volatility, there

—
should be steadfastness. As ‘This is a particular village’ when
this assumption becomes firm, we have not to think of it again
—
and again, similarly ‘God exists’ if this assumption is firmly
rooted, then we’ll have not to think of His existence repeatedly.
Therefore whatever is self -evident, what is the need to think of
it? So by thinking of the self , the self is not realized because
by thinking of the self, the thinker remains and existence of the
non-self persists. When we assume the existence of the non-self,
then we’ll renounce the none-self and think of the self.
—
‘Na kincidapi cintayet’ this is also known as ‘Cupa Sadhana’,
‘muka satsanga’, and ‘acintya ka dhyana’. In it there is neither
‘an action’ through the physical body nor there is ‘thinking’
through the subtle body nor ‘constancy’ (trance) through the
causal body. In it senses are inactive, mind is also composed ,
intellect is also silent viz., there is no activity of the body, senses,
mind and intellect. All are silent, no one speaks. Whatever was
to be seen, has been seen; whatever was to be heard, has been
heard, whatever was to be spoken, has been spoken; and whatever
had to be done, has been done; now there is no interest (taste)
—
in seeing, hearing, speaking and doing etc., in such a state
‘Cupa Sadhana’ (silent discipline) is practised. This discipline
is superior even to trance because in it affinity for intellect
and ego is renounced. In ‘samadhi’ ( trance), ‘laya’, ‘viksepa’,
—
‘kasaya’ and ‘rasasvada’ these four flaws (obstacles) persist
but ‘Cupa Sadhana’ is free from these flaws. ‘Cupa Sadhana’
(silent discipline) is devoid of Vrtti.
—
Link: What course a striver should adopt, if he is unable
to attain tranquillity; is explained, in the next verse.
yato yato niscarati manascancalamasthiram

tatastato niyamyaitadatmanyeva vasam nayet
By whatever cause, the restless and unsteady mind wanders away,
he should restrain it and continually concentrate it, on God.* 26
Comment: —
'Yato yato niscarati manascancalamasthiram tatastato
—
niyamyaitadatmanyeva vasam nayet ' Mind does not remain
steady, in the aim fixed by a striver. So it is called unsteady. It
thinks of worldly pleasures, and objects so it is called, restless. It
means, that it neither is fixed on God, nor renounces the world.
Therefore, a striver should restrain the mind from worldly objects
and thoughts, with discrimination, and place safely it at the feet
of the Lord. He should be cautious in subduing the fickle and
unsteady mind. He should , not be lax in it. It means, that a striver
should understand, that the base and illuminator of those objects
and thoughts, is only God. This is concentration on God.
Means to Concentrate the Mind on God
(i) A striver, should restrain the mind when it is diverted to
persons, things and circumstances etc., and concentrate it, again
and again , on God.
(ii) All the beings and things, in this universe are manifestations
of God. So he should understand, that whatever thought comes
to his mind, is nothing but God. Thus, he should concentrate
his mind, on God.
(iii) Mental rubbish stored inside the mind begins to come
out at the time of meditation, because when one was busy with
other activities, it could not find an outlet. By thinking thus, a
striver should not be perturbed. He should, rather continue his
efforts to concentrate, his mind.
* In the whole of GTta emphasis on practice has been laid only in
this verse.
(iv) A striver cannot meditate on God , because he meditates

on Him, by accepting himself as of the world, while really he
is God 's. Therefore, he should accept the reality, "I am only
God's, and only God is mine. I am not of the body and the
world, and the body and the world, are not mine." By accepting
affinity for God, which is a reality the mind will automatically
be concentrated on Him.
(v) A striver, should not leave any part of work, pending. He
should , either do the work first, or remove its thought from his
mind, and then start meditation on God, with a calm mind .
(vi) He should do away with all pursuits and distractions of
the mind, by offering these as an oblation to the fire-god.
( vii) He should, wink his eyes several times and then shut
these. By winking, as the outward scene is cut off, so are the
pursuits and distractions of the mind, eliminated.
(viii) He should exhale air forcibly from his lungs two or three
times, and then hold his breath as long as he can. Then, he should
start breathing slowly and come to a natural state of breathing.
By doing so, pursuits and distractions of the mind, disappear.
—
Appendix If according to the preceding verse, a striver may
not practise silent discipline, then he should restrain the mind
from worldly objects and thoughts, and concentrate it on God.
An excellent means to fix the mind on God is that wherever
the mind wanders, there he should perceive (see) God and
whatever thoughts come to the mind, they should be regarded
as the manifestation of God .
There is a vital point that so long as a striver assumes any
other entity besides God, his mind cannot be totally restrained.
The reason is that so long as we recognize any other entity,
attachment can’ t be totally wiped out and without total destruction
of attachment, mind can’t be totally controlled. If attachment
persists, mind can be restrained to a certain extent by which
—
worldly ‘siddhis’ accomplishments are achieved but Divinity
is not attained. If any other entity is assumed , then the mind is

controlled for sometime and then there is deviation viz., there
—
are two states trance and relapse. The reason is that without
assuming the other entity, two states are not possible. Therefore
the mind can be totally restrained by assuming that there is no
any other entity besides God.
—
Link: The result of concentration of mind on God, is
explained, in the next two verses.
WTRTfFRT 41 PM
prasantamanasarii hyenarii yoginam sukhamuttamam
upaiti santarajasam brahmabhutamakalmasam
Great sattvika happiness, truly comes to the Yogi, whose mind
is calm, whose passions are subdued, and who is without sin 27 .
Comment: — hyenam yoginam sukhamuttamam, upaiti
* Prasantamanasarii
—
santarajasam brahmabhutamakalmasam ' ’Akalmasam’ (sinless),
is he, who is free from tamas disposition, such as obtuseness,
inactivity, heedlessness and delusion (14/13).
*
'Santarajasam' ( whose passions are subdued), is he, whose
rajas propensities, of greed, activity, undertaking of actions with a
selfish motive , restlessness and a thirst for enjoyment, are subdued.
'Prasantamanasam' (one of peaceful mind), is he, whose mind,
becomes calm because he renounces all tamasika and rajasika
passions, and is free from mundane pursuits and distractions.
Here, the term 'Prasanta' means, that a Yogi, does not accept the
mind as his own and so his mind , becomes free from attachment
and aversion. Thus, his mind becomes calm, naturally.
'Enam' (this), has been used for the Yogi who attains
760 £ RiMADBHAGAVADGITA [Chapter 6
tranquillity, as explained in the twenty-fifth verse. Such a Yogi,

attains sattvika happiness.
In the second half of the twenty-third verse, the Lord offers an
inspiration to practise the Yoga of meditation, with determination.
He, who practises this Yoga, verily attains sattvika happiness.
The term 'hi' used here denotes this certainty.
—
'Sukhamupaiti' It means, that a Yogi has not to make effort
to attain that Supreme Bliss, but it verily comes to him.
II 6 II
yunjannevam sadatmanam yogi vigatakalmasah
^
sukhena brahmasamsparsamatyantam sukhamasnute
The sinless Yogi thus, submerging his self always in God,
easily enjoys, the infinite bliss of oneness with the Brahma (the
Absolute). 28
Comment: —
'Yunjannevam sadatmanam yogi vigatakalmasah' Here the
—
term 'Yunjan' does not mean, to fix the mind on God through
practice. It significies one's identity, with God. This identification
is not through mental pursuits. A Yogi constantly unites his self
with God, and thus becomes free from the feelings of egoism,
and mineness. This freedom from mineness and egoism, means
freedom from sins, as affinity of egoism and mineness, with the
world is the root of sins.
The phrase 'Yunjannevam', in the fifteenth verse, has been
used for the Lord with attributes, while here it has been used
for the Absolute viz., the Lord without attributes. Similarly, in
the fifteenth verse, emphasis has been laid to fix the mind on
God, through practice, by the term 'Niyatamanasah', while here
by the expression 'Vigatakalmasah', emphasis has been laid on
renouncement of affinity , with , non-self. There, the mind by

meditating on God, is absorbed in Him and thus the world is
renounced, while here by renouncing affinity with the world, the
Yogi gets established in God. Thus, the result of both , is the same.
'Sukhena brahmasamsparsamatyantam sukhamasnute' In
unity with God, the feeling of T does not exist, nor does there
—
remain its least impression . Infinite bliss is the state, in which a
Yogi is immersed in God , and loses his identity. A Yogi attains
this bliss, which has been named 'Imperishable Bliss' (5/21)
and 'Supreme Bliss' (6/21), all these names denote the same,
Divine Bliss.
—
Link: Now, in the next verse, Lord Krsna explains the
change of vision, that takes place in the Yogi.
TTcfer I I I I
sarvabhutasthamatmanarn sarvabhutani catmani
iksate yogayuktatma sarvatra samadarsanah
The Yogi, whose mind is steeped in Yoga, looks on all with an
equal eye, sees his self present, in all beings and all beings mere
as appearance within his self. 29
Comment: —
—
'Iksate yogayuktatma sarvatra samadarsanah' The Yogi sees
the same divinity in all. As toys made of sugar in the shape of
various birds, animals and men are of the same stuff, sugar;
various arms and weapons of iron ; various toys made of clay
and various ornaments of gold , likewise it is the self , that has
assumed various forms in the universe. So, a Yogi sees the self ,
in all objects and beings.
—
' Yogayuktatma ' It means, that the mind of the Yogi,
by constant practice of meditation is absorbed in the self ,
and then his affinity, with the mind breaks off, which has
been indicated by the expression, "Sarvabhutasthamatmanam
sarvabhutani catmani."
—
’Sarvabhutasthamatmanam’ As a worldly person, sees himself
in all his limbs, a Yogi, sees his self, in all the creatures. As
in a dream, different persons, animals and objects are a man’s
own creation, and they all disappear when he awakes, similarly
a Yogi, sees his own Self, in all beings because there is no
such existence of the world , as in a dream, it is transient and
kaleidoscopic. It means, that whatever he sees, is his Self .
—
’Sarvabhutani catmani' He sees all beings, as assumed in
the self. As different colours, are bom of light and are seen only
in light, and as different objects bom of the sun, are seen only
in the light of the sun; so does a Yogi, see that all beings are
bom of the self , merge in the self and are perceived, as assumed
ones, in the self. It means, that one sees the entire creation, as
a manifestation of the self , only.
In this verse, it is mentioned that a Yogi sees the Self
present in all beings, but it is not said that he sees all beings,
present in the Self. The reason is, that the Self exists in all
the creatures, but the creatures do not have their existence, in
the Self , because they are bom and decay, while the Self ever
remains the same.
His dealings may differ, with different creatures, but he sees
all, with an equal eye, as he sees the same divinity, in all.
—
Link: Lord Krsna, in the next verse, explains how a devotee
( Dhydnayogi ), described in the fourteenth and fifteenth verses,
sees God, everywhere.
ITT ’
STc
^ Trfsr MV’MFd I
II 3
°u
Verse 30] SADHAKA -SANJIV ANI 763
yo mam pasyati sarvatra sarvam ca mayi pasyati

tasyaham na pranasyami sa ca me na pranasyati
He, who sees Me (the universal Self ) present in all creatures,
and sees all beings existing in Me, I am never out of sight for him,
nor is he ever out of My sight 30
Comment: — —
'Yo mam pasyati sarvatra’ A devotee, sees Me in all
persons, animals, birds, gods, demons, things, incidents and
circumstances. When Brahmaji, stole cowherds and calves,
Lord Krsna Himself assumed the form of cowherds and calves
with their flutes, clothes and ornaments etc.* This drama of His
manifestation, continued for one year, but nobody could know
it. One day, Balarama, the elder brother of Krsna, saw cows,
leaving their young calves who were left at home, run towards
the big calves. Then, by intuition he realized, that Lord Krsna
had manifested Himself, as those calves. Thus, a devotee sees
God, pervading, everywhere.
—
'Sarvam ca mayi pasyati ' He sees, all beings existing in
Me. As Lord Krsna shows Arjuna His divine form, He asks
him to behold the entire creation, both animate and inanimate
in His one limb (11/7). Arjuna also says, "O Lord , I behold in
Your body all gods and multitude of different beings " (11/15).
Sanjaya also says, "Arjuna then saw the whole universe, with
its many divisions within His body" (11/13). Thus, a devotee
sees the whole creation existing, in Him.
—
'Tasyaham na pranasyami' When a devotee sees everywhere
Me in each and every object , how can I be out of sight for him?
I always, remain within his sight.
* Lord Krsna assumed the forms of cowherds and cows, the same, in number,
bodies, limbs, sticks, horns, flutes, leaves, nets made of strings and the ornaments.
Their age, habits, nature, names, behaviour and states were all the same, as those
of original ones. At that time, the voice of the Vedas, that the whole is the form
of Lord Visnu, embodied itself (Snmadbha. 10/13/19).
764 SRlMADBHAGAVADGfTA [Chapter 6
—
'Sa ca me na pranasyati ' When a devotee sees God
everywhere, God also sees him everywhere, because Lord Krsna
declares, "However, men approach Me, so do I seek them (viz.,
carry out their desires)" (Gita 4/11). It means, that when a devotee
identifies himself with God , God in His Universal Self , sees him
everywhere. Thus, he is never out of His sight.
Now, a question arises, why Lord Krsna says, that the devotee
only is never out of His sight when He declares, that none is out
of my sight, "I know the beings of the past, the present and the
future" (7/26). The answer is, that though none is out of sight
of the Lord, the Lord, sees him everywhere, who sees the Lord
everywhere. But, for those who have a disinclination for God ,
and are attached to the world, He is not manifest (Gita 7/25).
Because of his disinclination for Him, he also remains out of
His sight, Lord Krsna declares, in the twenty-ninth verse of the
ninth chapter, "I am equally present in all beings; there is none
hateful or dear to Me. But they who worship Me with devotion,
are in Me and I also am, in them."
—
Appendix In the preceding verse the Lord mentioned the soul
(self ) but now he mentions the Supreme Soul (God). A striver
following the discipline of meditation because of the past impression
of knowledge, has predominance of discrimination; while the other
striver, having the impression of devotion, has predominance
of faith and belief. Therefore the ‘DhyanayogI’ with the latent
impression of knowledge discriminately sees the self present
in all beings ‘sarvabhutasthamatmanam sarvabhutani catmani’
(Gita 6/29). While the ‘DhyanayogI’ having the latent impression
of devotion with faith and belief sees God everywhere ‘yo
mam pasyati sarvatra sarvam ca mayi pasyati’.
—
The expression ‘yo mam pasyati sarvatra’ means that he
sees Me in others and also in himself. The expression ‘sarvam
ca mayi pasyati’ means that he sees others in Me and also sees
himself in Me.
Verse 31 ] SADHAKA-SANjIVANl 765
As snow is lying everywhere, then how will it hide? If snow

is put behind that snow, then also snow will be seen. Similarly
when God manifests Himself in all forms, then how can He hide,
where can He hide and behind whom can He hide? The reason
is that there is no other entity except God. In the supreme soul
(God) there is no division of the body and the self, the real and
the unreal, the insentient and the sentient, God and the world,
‘saguna’ (with attributes) and ‘nirguna’ (without attributes), ‘sakara’
(with form) and ‘nirakara’ (without form) etc. In Him only, there
are several divisions and in several divisions only He prevails.
He is not an object to be known by discrimination but He can
—
be known by faith and belief. Therefore “All is God” a striver
should assume it, he should accept it with faith and belief. If he
accepts this truth firmly, he will realize the same truth.
A striver first sees God far away, then he sees Him nearby,
after it he sees Him in himself and finally he sees only God. A
Karmayogl sees God nearby, a JnanayogI sees Him in himself
and a BhaktiyogI sees God pervading everywhere.
—
Link: The relationship between a devotee and the Lord, is
further elucidated.
JcNsiT
^sarvabhutasthitam TT
^^
clrf II II
yo mam bhajatyekatvamasthitah
sarvatha vartamano’pi sa yogi mayi vartate
He, who established in union with Me, worships Me as abiding
in all beings, though engaged in all forms of activities, dwells
in Me. 31
Comment: —
'Ekatvamasthitah’
—
In the previous verse, Lord Krsna
explained that He is never out of sight of a devotee, nor is he
ever out of sight of Him. Why? Because a devotee identifies

himself with God , who abides in all beings viz., he develops
intense love, for Him.
In accordance with non-dualistic principle, a devotee has no
identity of his own, his identity is merged in the Lord, while, in
dualistic tenets the Lord and the devotee assume separate entities
outwardly, though inwardly they are one and the same* just as
a husband and a wife possessing two different bodies regard,
themselves as one, and so two friends, who deem themselves
as one! Due to intense love, duality does not exist. A devotee,
who worships God, with wholehearted devotion, gets established
in communion with Him. This oneness and the sameness of a
devotee and God, is called 'Ekatvamasthitah'.
—
'Sarvabhutasthitam yo mam bhajati' God pervades everywhere
in all persons, things, incidents and circumstances etc., viz., all
is God, He puts on the appearance of the entire phenomenon,
—
(7/19) this is his worship, to God.
—
'Sarvabhutasthitam ' By this phrase, it seems as if God abides
only in beings, but actually it is not so, He abides, in each and
every particle of the universe. In ornaments made of gold there
is nothing, but gold. When ornaments were not made, there was
gold, even now gold exists in them and there will remain gold
even when the ornaments are broken or spoiled. But, it does not
mean that there is gold only in those ornaments, not anywhere
else. Similarly, God existed, before the creation of the world,
He exists now, and He will exist at the end of the creation. But,
to explain the fact that all beings are just like ornaments, and
God is like gold, it is said that only God abides, in all beings
and He also abides, at all places.
* In the Discipline of Knowledge the devotee identifies himself with God
and loses his identity , while in the Discipline of Devotion to exchange and
enhance true (spiritual ) love, the Lord and the devotee like Sri Krsna and
RadhajI, being one and the same become two.
—
Sarvatha vartamano'pi sa yogi mayi vartate' He, while
discharging his duties, according to the ordinance of the scriptures
abides in Me, because in his view there is no independent entity,
except Me.
In the thirteenth chapter, in the context of the Discipline of
Knowledge, Lord Krsna announced , "Even though engaged in
all sorts of activities, he is not bom again" (13/23); while here,
He says, "Though engaged in all sorts of activities, he dwells in
Me." 'He is not bom again,’ means that he is emancipated, 'He
dwells in Me' means, that the devotee, by becoming one with
God , has a unique relish of spiritual love, which is infinite and
which ever enhances.
Here, Lord Krsna says, that that devotee dwells in Him.
Here a question arises, whether other creatures don't dwell in
Him. The answer is, that all creatures dwell in Him, but by
attaching importance to the world, they neither know, nor accept
that they dwell in Him. They, because of egoism and mineness,
uphold this universe (Gita 7/5). They don't regard the world ,
as manifestation of God, but regard it as a separate entity and
attach importance to it by declaring, 'We are worldly people,'
while a devotee realizes, that it is God Who manifests Himself,
as multitudinous beings viz., so all is God, and so a devotee
always dwells in Him.
—
Appendix A devotee sees the entire universe as the
manifestation of God. From his view-point besides God no
other entity exists. For him the seer (onlooker), the seen and
— —
‘that act of seeing’ all the three are only the manifestation
of God ‘Vasudevah sarvam’ (Gita 7/19). As the Ganges is
worshipped with the water of the Ganges, similarly a devotee’s
all dealings are focussed on God. As a person who has identified
himself with the body, while performing all actions, dwells in
the body, similarly such a devotee while discharging his duties,
abides in God.
—
In the thirteenth chapter the Lord declares ‘sarvatha
vartamano’pi na sa bhuyo’bhijayate’ (13/23)-»-a JnanayogI
performing duties in everyway is not bom again and here he
declares for a devotee ‘sarvatha vartamano’pi sa yogi mayi vartate’
viz., ‘a devotee engaged in all forms of activities, dwells in
Me’. It means that by the path of knowledge a striver is freed
from the cycle of birth and death and he attains salvation; but
by the path of devotion, he is freed from the cycle of birth and
death, attains oneness with God and develops intimate kinship
with Him. The same idea has been expressed in the Gita in
—
the following ways ‘tasyaham na pranasyami sa ca me na
pranasyati’ (6/30), ‘priyo hi jnanino’tyarthamaham sa ca mama
priyah’ (7/17), ‘jnani tvatmaiva me matam’ (7/18), ‘ye bhajanti
tu mam bhaktya mayi te tesu capyaham’ (9/29). In the Discipline
of knowledge because of the presence of an iota (trace) of subtle
ego there can be philosophical differences but in the Discipline
of Devotion because of oneness with God, not even an iota of
subtle ego and the philosophical differences caused by that ego
remain. In ‘na sa bhuyo’bhijayate’ a striver having realized the
self gets established in the self, the self remains, while in ‘sa
yogi mayi vartate’ only God remains, the Yogi does not remain
as a Yogi but he becomes an embodiment of God.
Link:— Now Lord Krsna explains, the merit of an

enlightened Yogi ( who believes in God, Who is without form
and attributes ).
I
f }<si cil TRT: I I I I
atmaupamyena sarvatra samaih pasyati yo’rjuna
sukham va yadi va duhkham sa yogi paramo matah
That Yogi, O Arjuna, is regarded as supreme, who looks on
Verse 32] SADHAKA-SANJiVANi 769
all as one, like his own body and who sees the pleasure and pain
of all, with a similar eye. 32
Comment: —
[What has been mentioned, as 'Identified with Brahma (the
Absolute)' or 'Attainment of Infinite Bliss', in the twenty-seventh
and twenty-eighth verses respectively, in this verse, Lord Krsna
explains the behaviour of such an enlightened Yogi towards
others. "Such a Yogi is devoted to the welfare of all beings"
(5/25, 12/4).]
—
'Atmaupamyena sarvatra samarii pasyati yo'rjuna' An ordinary
person, regards the injury of any of his limbs as his own, because
according to him he and his limbs are one and the same. But a
Yogi regards others as his own Self and thinks of their harm as
his own harm. If any afflicted person comes before him then that
Yogi tries to alleviate the suffering of that man in the same way
as he attempts to alleviate the suffering of any limb of his own
body. Meaning thereby that as an ordinary man is engaged in
providing comfort to his body. So too the Yogi is automatically
engaged in making others happy.
'Sarvatra' (everywhere), means that he is engaged in promoting
the welfare, of all beings without any distinction of caste, creed
and colour and does good, even to animals, birds, trees and
plants etc. By him, efforts are automatically made to alleviate,
their suffering.
He knows, that limbs have different shapes and functions,
yet he makes efforts to soothe the afflicted limbs, equally. Hands
cannot be used , as feet. If by chance, a hand is touched by another
hand, we do not wash it. But, if it touches a foot, it is to be
washed. When an organ of excretion is cleaned by a hand, we
wash the hand, with clay. Thus, one observes, touchability and
untouchability with others, also in accordance with the ordinance
of scriptures. But, it does not mean, that he hates them. He loves
all of them and does good to them, as he does to his own limbs.
—
'Sukharii va yadi va duhkham' To feel happy and sad, on the
analogy of his body does not mean, that if a person is injured, this
enlightened soul, feels that injury in his body. If it were taken as
such, the affliction of the enlightened soul, would be enormous,
because the world is full of afflicted persons. It means, that as
an ordinary and ignorant person attached to his body, makes
efforts to relieve bodily pain promptly, an enlightened soul does
the same, to others; and as an ignorant man is not proud of such
actions performed for his body, an enlightened one is also not
proud of performing these for others. He is naturally engrossed
in the welfare of others. Moreover, an enlightened soul, can bear
his bodily pain and remain indifferent to it, but he cannot bear
the pain of others, and so always remains prepared to relieve
their suffering. So he thinks that he has the power to bear the
pain, as he knows that he himself is different from his body,
while the ignorant people have no power to bear the pain, as
they identify themselves with their bodies. Indra, the king of the
—
gods, beheaded sage Dadhlci though the latter had caused no
offence to the former. Dadhlci was brought to life, by Asvinl-
kumaras, the twin sons of the sun who are supposed to be the
physicians of the gods. But, when Indra demanded bones of
Dadhici, to make a thunderbolt, Dadhlci offered him his bones,
by abandoning his body .
Here a question arises, that an enlightened soul, is prepared
to remove the pain of others, while he shows indifference to his
own bodily pain, and suggests it, that he lacks equanimity. The
answer is, that this attitude is superior to equanimity, because it
becomes his nature, without having the least unevenness of mind.
—
'Sa yogi paramo matah' That Yogi, is regarded as supreme,
because he sees nothing but God pervading everywhere, all the
time and remains established in union with Him.
An Exceptional Fact
(i) For a Yogi of meditation, it has been said, "He looks
Verse 32] SADHAKA-SANJiVANI 771
on all as one, on the analogy of his own self." For a Yogi of

Discipline of Action, it has been said, "He identifies his self,
with the self of all beings" (5/7). For a Yogi of the Discipline
of Knowledge, it has been said, "He is devoted to the welfare of
all" (5/25, 12/4). But in the Discipline of Devotion, a devotee sees
the Lord (the universal self ) present, in all beings (6/30) and he
worships Him through the performance of his own duty (18/46).
It means, that a striver, following the Discipline of Action as
well as Knowledge, should see his own self in all beings, while
a striver following the Discipline of Devotion, should see the
Lord , his beloved Deity, present in all beings.
(ii) A feeling of brotherhood is an excellent one. But, when
self, interest comes in, as in the case of the Kauravas and Pandavas,
this feeling of brotherhood changes into enmity. But he who
looks on all alike, on the analogy of his own body, cannot have
feelings of enmity, for anyone. For example, no one gets angry
with the teeth or pulls them out, if they accidently happen to
bite the tongue or lips. Similarly, an enlightened Yogi, has no
enmity for anyone, he takes joys and sorrows of others, as his
own. Superior to this feeling, is one that God is present in all
beings. Thus a devotee sees his favourite Lord, everywhere. So,
Lord Krsna declares him to be superior to others. He says, "He
is considered by Me to be, the best Yogi" (6/47), "I consider
them to be the best Yogis" (12/2), "Those devotees are extremely
dear, to Me" (12/20) and so on.
—
Appendix A common man sees the self in the body. He
does not want pain in any organ, does not have aversion to any
organ but regards all the organs as his own equally. Similarly
a devotee beholds God in all beings and tries to alleviate their
sufferings and to comfort them equally. He regards the objects,
ability and power etc., not as his own but as God ’s. As the
Ganges is worshipped with the water of the Ganges and the sun
is worshipped with an earthen lamp, similarly a devotee offers
—
the Lord’s things in rendering service to Him ‘tvadiyam vastu
govinda tubhyameva samarpaye’.
As having proper dealings with different organs of the body,
a common man regards them as the self and tries to alleviate
their pain and to comfort them equally. Similarly according to
the saying ‘as a deity, so the worship’, dealings with a Brahmana
and a pariah, with a sage and a butcher, with a cow and a dog
will be different according to the ordinance of the scriptures
but the devotee beholds God in all of them and so he tries to
alleviate their sufferings and to comfort them equally without
any distinction.
As a devotee assumes the identity of God with the soul of
all beings (Gita 6/31), similarly he assumes the identity of all
bodies with his own body. Therefore he feels happy with the
—
happiness of others and sad with the sadness of others ‘para
dukha dukha, sukha sukha dekhe para’ (Manasa, Uttara. 38/1).
He like the joys and sorrows of his own body, takes the joys and
sorrows of others as his own. ‘To feel sad with the sadness of
others’ means to make efforts to alleviate the sorrows of others,
rather than to become sad seeing them sad, similarly in order to
be happy himself, he has not to alleviate the sorrows of others,
but being compassionate he has to make efforts to make others
happy. It means that he has not to enjoy happiness himself but
he has to feel happy by seeing that the other person has got rid
of sorrows and has become happy.
There is so much difference between the eyes and the feet
that we see with eyes and we walk with feet , the eye is the sense
of perception while the foot is the organ of action. In spite of
so much difference, there is so much identity that a thorn mns
into the foot and the eyes are filled with tears; dust falls into
the eyes and the feet totter. It means that we can’t separate the
body from the world and can’t separate the world from the body.
Therefore if we take care of own body, similarly we should
take care of the world; and if we are indifferent to the world,

we should be indifferent to our body. Accept anyone of these
—
two this is honesty.
—
Link: Lord Krsna explained the Discipline of Meditation,
as a means to attain equanimity, from the tenth verse to the
thirty -second verse. A doubt arises in Arjuna's mind, and he
puts it before Lord Krsna, in the next two verses.
4U 4 sfrfrceror ylrt : ) I
arjuna uvaca
yo’yaih yogastvaya proktah samyena madhusudana
etasyaharh na pasyami cancalatvatsthitirii sthiram
Arjuna said:
O Krsna, this Yoga of equanimity has been preached by You
.
but I do not perceive its stability, due to restlessness of mind 33
Comment:—
[Lord Krsna, in the gospel of Gita, has laid great emphasis
on equanimity, in success and failure etc. This equanimity, leads
a man to salvation. Arjuna was afraid of sins by waging war. So
Lord Krsna, exhorted him, "Treating alike pleasure and pain , gain
and loss, victory and defeat , engage yourself in the battle. Thus
you will incur no sin" (2/38). In this world , people incur so many
sins, but we are not held responsible for these, because we are
equanimous. Similarly, while performing actions and discharging
our duty, if we remain equanimous, those actions do not lead us
to bondage. Therefore, Lord Krsna in the beginning of this chapter
said, "He who discharges his duty, without expecting the fruit
of actions, is a SannyasI and a Yogi." The result of renouncing
the fruit of actions is equanimity. Lord Krsna described, the

Discipline of Meditation, as a means of attaining equanimity, from
the tenth to the thirty-second verses. Keeping this equanimity in
mind Aijuna puts forth his doubt before Lord Krsna.]
'Yo'yam yogastvaya proktah samyena madhusudana' Here
the doubt which Aijuna conveys to, Lord Krsna, is not about
—
the thirty-second verse, but about meditation, because in the
thirty-second verse there is reference to an enlightened soul who
is always equanimous. Therefore, here the word 'Yah' (which)
denotes, Yoga (equanimity) and 'Ayam' (this) denotes meditation,
detailed from the tenth verse to the twenty-eighth verse.
—
'Etasyaham na pasyami cancalatvatsthitim sthiram ' Here,
Arjuna seems to mean, that equanimity can be easily attained,
by the Discipline of Action, but it is difficult by the Discipline
of Meditation, owing to restlessness of mind.
It means, that a striver cannot concentrate his mind on God,
so long as the mind is restless, and without concentration of
mind, equanimity cannot be attained.
—
Link: In the next verse, Arjuna describes the restless nature
of mind , with the help of an illustration.
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J
cRZTfif Piii 4
’
* 4 Rc
cl ) [ II
cancalam hi manah krsna pramathi balavaddrdham
tasyahaih nigraham manye vayoriva suduskaram
The mind, verily is, O Krsna, restless, turbulent, obstinate
powerful therefore, I consider it as difficult to control, as
.
the wind 34
Comment: —
—
'Cancalam hi manah krsna pramathi balavaddrdham' Aijuna
addresses the Lord as Krsna, because He has the power of
attraction. So, He should attract his mind and concentrate it on

Him, because it is very difficult for him to control it, as it is
unsteady and restless. Besides being restless, it is turbulent, it
distracts a striver from the right course. Moreover, it is obstinate
and strong.
According to Lord Krsna, "Desire has five locals: the —
senses, mind, intellect, sense-objects and self ' (Gita 3/40, 3/34,
2/59). Actually desire (Kama) vests, in the embodied Self , but
it seems to reside, in senses, mind and intellect etc. Unless it is
removed from the self, it appears in the senses and mind etc.,
from time to time. But, when it is destroyed from the self, it
does not appear anywhere. This proves, that so long as desire
subsists in the self, the mind torments a striver. Therefore, the
mind has been called turbulent. Similarly, the senses torment the
mind, of a striver. So, the mind has been called turbulent, in the
sixtieth verse of the second chapter. It means that when desire
appears in the mind and senses, it torments the striver and does
not allow him to remain established , in the self.
Because of the desire inhering in the self the mind is attracted
intensely towards objects etc., and does not abandon them, in
anyway. So it is called obstinate. This obstinacy of the mind is
very strong, and so the mind is called strong. It forcibly distracts
a striver, from his course and leads him to sensual pleasures.
So it has been mentioned in scriptures, "Mind leads a man to
emancipation, and bondage." But the mind, remains turbulent,
obstinate and strong, so long as desire rests, in the self. When
a striver himself , becomes free from desires, objects and senses
do not affect him at all, and turbulence, obstinacy and strength
of the mind, perish.
Restlessness of the mind, is an obstacle so long as, desire
resides in the self. But when desire is rooted out, it is not an
obstacle in the least. It is mentioned in the scriptures —
"When the feeling of egoism (Tness with matter) is rooted
out, and one realizes God, one's mind perceives God, everywhere
viz., one attains by constant trance (natural trance) it
*
'
'Tasya' ham nigraham manye vayoriva suduskaram' It is

difficult to control, this restless, turbulent, strong and obstinate
mind. As one cannot catch hold of wind, in the same way, mind
—
cannot be controlled easily, it is very difficult to control it.
—
Appendix The Lord in the twenty-ninth verse mentioned
the experience of the striver who meditates on the self , while
from the thirtieth to the thirty-second verses he mentioned the
experience of the striver who meditates on God endowed with
attributes and form. In these verses the Lord means that the final
result of the discipline of meditation is to see the self or to see
God in all. The DhyanayogI, having the impression (latency) of
knowledge, sees the self in all; while the DhyanayogI, having
the impression of devotion, sees God in all. To see the self
-
in all is ‘atmajnana’ (Self realization) and to see God in all is
‘God-realization’. In Self-realization there is predominance of
discrimination, in God-realization there is predominance of belief
and faith, not the predominance of the steadiness of mind. But
in Ajjuna’s jnind the impression of the discipline of meditation
mentioned from the tenth to the twenty-eighth verses was lingering.
Therefore he regarded fickleness of the mind as an obstacle to
Self-realization or to God-realization. He did’nt pay attention
towards the impression of knowledge or devotion but he thought
of the volatility of mind. Therefore he thought that volatility
of mind was the obstacle to Self -realization or God-realization.
—
Link: In the next verse, Lord Krsna by supporting Arjuna's
statement, explains the way of controlling the mind.
3WT#I
^TF%T II
^n
sribhagavanuvaca
asamsayaih mahabaho mano durnigraham calam
abhyasena tu kaunteya vairagyena ca grhyate
-
Doubtless, O mighty armed, the mind is restless and hard to
control; but by practice and by dispassion O son of KuntI, it can
.
be done 35
Comment: —
'Asamsayam mahabaho mano durnigraham calam ' Lord
Krsna addresses him as 'Mahabaho' viz.,- mighty-armed, to tell
him that he is brave, so he should maintain patience and courage
—
and not lose heart. Moreover, He supports his statement, that
undoubtedly mind, is restless and hard to control.
'Abhyasena tu kaunteya vairagyena ca grhyate' Aijuna's
mother, KuntI possessed discrimination and dispassion . She had
—
demanded a boon of adversity, from Lord Krsna.* Such cases are
rare in history. So Lord Krsna, wants to remind Aijuna, that he
is the son of such a dispassionate mother. Being dispassionate,
he should concentrate his mind, on God.
An earnest, regular and persistent attempt, to concentrate the
mind on God, is called practice. This practice should be done
with respect and adoration, for God by attaching importance to
Him. This practice is of two kinds: —
(i) A striver should concentrate his mind on the target and
being indifferent to thoughts, that come to mind.
(ii) A striver, should concentrate on his deity, wherever the
mind wanders.
There are some other ways also, of concentrating the mind
on God.
* 0 preceptor of the world , grant us adversity so that we may have your rare
vision which may enable us not to be reborn.
(Snmadbha. 1 /8/25)
(1) A striver should exhale air two or three times, and

then think that he has discarded the world of his mind, and so
whatever thoughts will come to mind, will be a manifestation
—
of God only this is Wasudevah sarvam'.
(2) Recite the name of the Lord, and listen to it. There
should not be any time-lag between the recitation of one name,
and the next.
(3) Recite Gods name and count the number through the
mind, without using fingers or a rosary of beads, to count.
(4) Recite, one, name of the Lord, as 'Rama' (with the voice)
and remember another name, as 'Krsna' (within the mind).
(5) Chant the name within the mind.
(6) Think of a form of the Lord, from top to toe and from
toe to top.
(7) Think that the Lord is standing before you. Think of His
form. Write mentally, on His toes, five names, on the lower part
of the leg, three names, a little above it, two names, a little above
it three names, below and above the knee, one name each, on
the thigh, three names, on the righthand side of the waist, two
names, on the rib, three names, on the shoulder, two names, on
the upper part of the arm, three names, above and below the
elbow, two names in the form of a ring, on the five fingers five
names, round the throat, four names as half of a garland, in the
ear, two names as an earring, on the righthand side of the crown,
six names, by making three rings.
Thus, by writing fifty-four names, on the righthand side and
fifty-four names on the Iefthand side, we think of all the iimbs
of the Lord and count the hundred and eight beads of a rosary.
We can do this once or twice a day.
Thus, there are different methods of concentrating ones mind
on God. A striver can also think of other means himself.
This practice of concentration, needs dispassion because the
more dispassionate a man is, the easier it will be for him to

concentrate his mind, on God . If he has no attachment for the
world, he will not think of the world. If a thought, because of
past influences, comes to his mind, he should become indifferent
to it, without having any attachment or aversion. By doing so,
the thought perishes. Thus by practice and dispassion, a mind
can be controlled.
The Methods to Develop Dispassion
1. The world is kaleidoscopic, while the self never changes,
in the least. We cannot live with the world and the world cannot
live with us. Our babyhood , boyhood and youth, have passed.
Similar, is the case with circumstances. By thinking of reality,
we can become dispassionate.
2. We should satisfy , the just desires of our family and
relations, according to our power, ability and resources, without
hope of reward. Thus, old attachment is wiped out, and new
attachment is not bom.
3. We should think that all sins, crimes and pains, are the
fruits of attachment, while peace and bliss, are the fruits of
dispassion. By thinking so, we can develop dispassion.
—
Link: In the next verse, Lord Krsna explains, for whom
this Yoga of meditation is possible, and for whom it is not
possible.
^
ffcT TrfcT: I
Mi 'Mci: II II
asaiiiyatatmana yogo dusprapa iti me matih
vasyatmana tu yatata sakyo'vaptumupayatah
Yoga is hard to realise by one whose mind is not completely
subdued but it can easily be achieved by him, who has controlled
.
his mind and who strives ceaselessly; such is My conviction 36
Comment: — —
'Asamyatatmana yogo dusprapa' It is my opinion, that Yoga
is hard to attain, for one whose mind is not subdued, because
restlessness of mind is not such a great obstacle, to attain Yoga
as is the uncontrolled mind. As a chaste wife controls her mind
but she does not concentrate. So too, a striver should control
his mind. By controlling the mind, a striver, can concentrate
on God.
Generally, strivers have a tendency to be engaged in spiritual
discipline with faith, but they do not make persistent efforts,
with the result, that their mind and senses, are not controlled
and thus Yoga is difficult to attain. That is why even ever and
everywhere present God is not easily attained.
Strivers have no disinclination for pleasures, as they have
for the forbidden food , such as meat etc. Eating forbidden
food , causes degradation. But enjoyment of sense-objects with
attachment, causes much more degradation. In eating meat,
strivers have a notion, that this is a prohibited item, but while
enjoying sense-objects, they do not have this thought. Worldly
pleasures leave their influence, which continues for ages and
which induces them to incur sins. Due to this inclination for
pleasures, they are unable to control their mind and senses, and
so they find it difficult to attain Yoga.
—
'Vasyatmana tu yatata sakyo'vaptumupayatah' Yoga can be
attained, by him who has controlled his mind and who strives
ceaselessly viz., one who is regulated in diet and recreation,
—
sleep and wakefulness such is My conviction.
A striver, who wants to control his mind, should understand
that he is a devotee and a striver, not sensual, he is God's and
so, he should take refuge in Him; he is a seeker after knowledge,
and so he should obtain it; he is a servant and so he has to serve
others, without having any desire. Thus, if a striver changes his
ego, ( Tness), the mind can easily be and quickly, controlled.

When mind is purified , it is controlled spontaneously.
Attachment of mind for the perishable, is its impurity. When the
striver has an exclusive aim, of God-realization , his attachment
is renounced, and his mind becomes pure.
A striver should always be careful, he should never have, a
claim on others' things etc., because by laying such a claim his
mind becomes impure. In business, service or other transactions,
he should never adopt foul means, he should never try to take
the share of others, but he should give a part of his own share,
to them. By doing so, his mind is purified.
A Vital Fact
In the Discipline of Meditation, Aijuna said, "Mind is restless,
therefore, I consider it as difficult to control, as the wind." In
response to this problem Lord Krsna, offered a solution, by
saying, "It can be controlled by practice and dispassion." Out
of these two, for meditation, practice is more significant (Gita
6/26), while in the Discipline of Knowledge, dispassion is more
important. Though dispassion is helpful, in the Discipline of
Meditation, yet in this discipline, mind can be controlled, even
when attachment persists. According to the philosophy of Patanjali,
one's mind can be controlled by practice. If dispassion is the
cause of concentration , how can one gain accomplishments, or
worldly fruits, by the concentration of mind? How concentration
of mind could result in getting occult powers or worldly fruits
unless one had a desire for them. If these were obtained as a
result of concentration of mind, it proves that concentration can
be had with desires subsisting in the mind. But when the aim
'
is to realize God, concentration of the mind and a trance, are

helpful in God-realization.
The next stage, after concentration of the mind, is trance.
There is a minor deviation from the state of trance also. It means,
782 £ RIMADBHAGAV ADGITA [Chapter 6
that in that state there lingers affinity for matter. When this
affinity breaks off, a striver realizes the Self , from where there
is no deviation. Lord Krsna, in the gospel of Gita, did not talk
much, about the concentration of the mind, because it was not His
aim. Concentration of mind according to Him, is only a means
to achieve an end, either mundane or spiritual, while attachment
for the world, is the main obstacle to God-realization. Therefore,
a striver should renounce his affinity for matter. First, a striver
may have attraction for a trance, but when he attains a state of
trance, he has no attraction for it, he becomes indifferent, to
it. As soon as, he becomes indifferent to it, he gets established
in the self, which is called the attainment of Yoga. This Yoga,
(unity), is constant and eternal.
—
Appendix In fact in order to attain perfection by the discipline
of meditation, restraint of the mind is not so necessary as is its
purification. ‘Purification of the mind’ means not to be attached to
the sense-objects. He who has purified his mind, attains perfection
by the discipline of meditation by making efforts.
Whatever the Lord said in the thirty-first verse by the
expression ‘sarvabhutasthitam yo mam bhajatyekatvamasthitah’
in that the main obstacle is not to behold God in all beings and
everywhere; and whatever the Lord declared in the thirty-second
verse by the expression ‘atmaupamyena sarvatra samaiii pasyati
—
yo’ijuna’ the main obstacle is attachment and aversion. But
Aijuna by an error thought the volatility of mind as an obstacle.
In fact volatility of mind is ‘not an obstacle but not to behold
God in all beings and everywhere’ and ‘attachment-aversion’ are
obstacles. So long as attachment and aversion persist, a striver
can’t behold God in all beings and everywhere and as long as
he does not behold God in all beings and everywhere viz., he
has the assumption of any other entity besides God, the mind
can’t be totally restrained.
When a ‘Vrtti’ is restrained, it means that there is existence
of the ‘Vrtti’. Because we accept its existence that is why we

think restraining it. In the self there is no ‘Vrtti’. Therefore if
we restrain the ‘Vrtti’ the mind will be restrained for sometime
and again there will be relapse (deviation). If we don’t assume
any other entity besides God, then there is no question of relapse.
The reason is that if there is no other entity, there is no question
at all of the existence of mind even.
Link:—In the preceding verse, Lord Krsna said, that Yoga is

hard to attain for one whose mind is not completely subdued and
who does not strive ceaselessly. So Arjuna, in the next two verses,
puts question, about the fate of such an imperfect Yogi .
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uvaca
arjuna
ayatih sraddhayopeto yogaccalitamanasah
aprapya yogasaihsiddhim kam gatim krsna gacchati
Arjuna said:
O Krsna, he who, though of faith, is lax in his striving and
whose mind deviates from Yoga, having failed to attain perfection
in it, what end does he meet? 37
Comment: —
—
'Ayatih sraddhayopeto yogaccalitamanasah' One is imbued
with the faith, that Yoga leads to perfection. So he performs
adoration and meditation, with devotion and faith. But he does
not strive ceaselessly, because he has not subdued his passions
and controlled his mind. He, thinking of the sensual pleasures due
to attachment for them, has not been able to attain, the goal of
Yoga. What happens to such a striver, at the time of death?
—
'Aprapya yogasamsiddhim karri gatim kr§na gacchati' What
fate will the striver .meet, whose mind has deviated from Yoga,
and who has not realized God?
It means, that he did not incur sin, so he cannot go to hell.
He cannot go to heaven either, because he has no desire for
heaven. He cannot be reborn, because he performed worship
and meditation, with interest and faith. But at the time of death
other thought comes to his mind, and so he cannot think of God.
What will happen to him?
By addressing the Lord as Krsna, Aijuna means to say, that
He who attracts all creatures is the controller of their destiny.
Therefore, he asks Him in which direction, he will attract him
and what fate he will meet with.
—
Appendix In ‘karanasapeksa’ discipline (discipline dependent
on instruments), a striver with mind, gets established in the
—
self ‘yada viniyatam cittamatmanye vavatisthate’ (Gita 6/18).
Therefore by having connection with the mind, his mind deviates
and so there is possibility of his falling from yoga. When a
striver regards ‘karana’ (instruments) as his own, then he practises
‘karanasapeksa’ discipline (discipline dependent on instruments).
A DhyanayogI by regarding the mind (karana) as his own
concentrates it on God. By fixing the mind, he falls from Yoga.
Therefore the reason for his falling (deviating) from Yoga is
dependence on instruments. This ‘karanasapeksata’ (dependence on
—
instruments) is not required in the three disciplines Karmayoga,
Jnanayoga and Bhaktiyoga.
A DhyanayogI is reborn because of the deviation of the
mind viz., by falling from His discipline; but a Karmayogl or a
JnanayogI is reborn because of the worldly attachment.
In Bhaktiyoga there is dependence on God, so He provides
—
special protection to his devotee ’yogaksemam vahamyaham’ (Gita
9/22), ‘maccittah sarvadurgani matprasadattarisyasi’ (Gita 18/58).
3iylafel ( cl cl
^rf ^TII II
^
kaccinnobhavavibhrastaschinnabhramiva nasyati
apratistho mahabaho vimudho brahmanah pathi
-
O mighty armed, the deluded and fallen in the path of
God, without any hold, upon the world does he not perish like a
-
broken cloud, deprived of both God realization and worldly
enjoyment? 38
Comment: —
[Aijuna seeks clarification, about the fate of a striver who
has failed to attain perfection in Yoga.]
'Apratistho mahabaho vimudho brahmanah pathi' He
renounces the desire, for worldly pleasures, honour and praise
—
etc., and follows a spiritual discipline. But, he is not able to
realize God , and at the time of death deviates, from Yoga viz.,
does not think of God.
—
'Kaccinnobhayavibhra$taschinnabhramiva naSyati' Does he
not perish like a broken cloud, deprived of both God-realization
and worldly enjoyments? A split cloud does not descend on earth
as rain, is separated from the main body and cannot join the
other parts. Thus it is shattered. In similar the fate of a striver
who renounces his dependence on the world, but at the same
time fails to realize God? Does he meet with damnation?
Here, the illustration of a cloud is not quite apt, because
a part of a cloud and the main body of clouds and the part to
—
which it was going to rejoin all the three belong to the same
class, they are matter. But in the case of a striver, the world is
matter (insentient), while he himself and God, are sentient. Thus
they do not belong, to the same category.
In this verse, Aijuna means to say, that the soul being a
fragment of God, is imperishable. If it has the aim to attain heaven,
it might have gone to heaven or hell or the other lower births
of beasts and birds, but still would have remained in the world.
What is the fate of a striver, who has renounced dependence on
the world with the aim of attaining God, but could not realize
the same and at the time of death, could not think of God?
An Exceptional Fact
Here failing in both does not mean that he has fallen from Yoga
as well as God-realization. A striver cannot have a downfall, if
he has attained God-realization . Here the illustration of a cloud,
with a part separated from the main body and not joining the other
clouds and is scattered in between the two, is not very apt, as
a striver, who has not yet realized. God cannot be said, to have
fallen from God-realization. Moreover, once God-realization is
attained, there is no question of being detached from it. Thus, if
a person fails to think of God at the last moment, he may be said
to have failed in attaining God, but he cannot be said to have
failed in both i.e., Yoga and God-realization. Therefore fallen
from both here means that he is deprived of both God-realization
and worldly enjoyments. Aijuna has also dwelt upon the same
point, in the thirty-seventh verse. Thus a striver can deviate from
Yoga, only if he has not realized God. After God-realization,
there is no question of deviation or downfall from Yoga.
—
Link: In the next verse, Arjuna prays to Lord Krsna to
dispel his doubt , expressed in the previous verse.
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etanme samsayam krsna chettumarhasyasesatah
II
^ II
tvadanyah samsayasyasya chetta na hyupapadyate
O Kr$na, please dispel this doubt of mine completely; for who
other than Yourself, can do so? 39
Comment: —
'Etanme sarnsayarh krsna chettumarhasyasesatah ' A striver —
having the aim of God-realization, becomes free from sins, and
so cannot go to hell. He cannot go to heaven, because he has no
such aim. He cannot be reborn as a man, because this is also not
the aim of his life. He deviates from the path of God-realization.
Does such a striver not perish like a broken cloud?
'Tvadanyah sarhsayasyasya chetta na hyupapadyate No one
can dispel this doubt completely. This puzzle of the scriptures,
—
can be solved by scholars, possessing knowledge. A Yogi, who
has attained this state by practice, can know the solution to a
certain extent. But You are omniscient, You know the fate and
end of all creatures.* So You can dispel this doubt of mine,
completely says Aijuna.
—
Appendix Aijuna believed that Sri Krsna was an
incarnation of God, so here he puts the question to Him about
the DhyanayogI, what fate he meets if his mind deviates from
Yoga and also tells him that no one else can dispel this doubt
besides Him. It is because of his belief that Sri Krsna was God
that he shunning the Lord’s Narayanl army well-equipped with
arms and ammunition consisting of 109350 foot soldiers, 65610
horses, 21870 chariots and 21870 elephants welcomed unarmed
Lord Krsna
•• •
on his side.
—
Link: In the next verse, Lord. Krsna clears the doubt, raised
by Arjuna.
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* Bhagavan (God) is He Who knows about birth and death, good-fate and
ill-fate, knowledge and ignorance of all creatures.
( Visnu Purana 6/5/78; Narada Purana, Purva. 46121 )
snbhagavanuvaca
partha naiveha namutra vinasastasya vidyate
na hi kalyanakrtkasciddurgatim tata gacchati
O Partha, there is no fall for him, either here or hereafter; for
-
none who works for self redemption, meets with an evil end. 40
Comment: —
[Axjuna is much anxious, to know the end of a striver,
who has failed to attain perfection, in Yoga. Lord Krsna knows
Arjuna's anxiety and so He removes it.]
—
a striver who deviates from Yoga, never falls (Gita 6/41 45).
—
'Partha naiveha namutra vinasastasya vidyate' O son of Prtha,
It means that he does not go to a state, inferior to what he has

already attained. His spiritual practice, and aim go with him, to
his next birth and he will not take birth, again and again.
Sage Bharata, by renouncing his kingdom observed penance,
in seclusion. There, out of pity, he was attached to a young deer,
with the result that he had to get birth, as a deer. But he did
not fall to a state inferior to what he had already attained, even
in the life of a deer. In that life also, it remembered its past
(Srimadbhagavata Section V, Chapter VII, VIII). Similarly, one
who practises Yoga, but fails to attain perfection, may get birth
even as an animal, but does not fall to a state inferior to what
he has already attained, as he retains the spiritual propensities,
stored up in the previous birth. This draws him towards God. I
myself have observed a dog sitting with devotees, listening to
religious discourses and moving about, with a group of devotees,
who were chanting, the Lord's name loudly .
—
'Na hi kalyanakrtkasciddurgatim tata gacchati' Here 'tata', a
word of endearment, has been used. In the whole Gita, this word
has been used only once. It shows Lord Krsna’s great affection
and grace, for Arjuna. The pronouncement of the Lord, is a
great assurance for all strivers, "The doer of good never comes
to grief ' , or 'One who works for self -redemption, never meets
with an evil fate'. It means, that a striver who, without being
attached to pleasure and prosperity, and engaged , in spiritual
discipline to attain God-realization, has no fall, because He is
his saviour.
One, who is engrossed in the welfare of all creatures, and
thinks of God-realization, is the most loving to Him, because he
is His fragment. So he has a real affinity for Him. How can he
meet with ill fate? Sometimes, it may seem, that he had fallen to
a state inferior to what he had already attained. But it so happens,
because of his pride. The Lord , gives him a warning, so that he
may be aware of his state and turn towards Him again with zeal.
Lord Krsna disappeared during His drama (pastime) of human
life, from the midst of the Gopls. At that time, they were very
much perturbed and were at their wits end. Then He reappeared
again and said to them , that He had disappeared adoring them
/
(Srumadbha. 10/32/21). Their welfare and memory were lingering,

in Him. When a person is inclined towards Him, he is most
loving to Him because He thinks that after having lost his way
for long however he has started following the right way. God,
like a mother, always promotes the welfare of a devotee.
It means that feelings of spirituality once germinated, cannot
be wiped out, because whatever is done for God, becomes real
(Gita 17/27) viz., the real never ceases to be (Gita 2/16). Therefore,
Lord Krsna says, that one who works for self -redemption never
meets with an evil destiny, because the impressions of the past,
always inspire him towards spirituality. Even, if one goes to
lower births, his nature will be superior, to that of other members
of his class.*
Though Arjuna puts the question, "What end, does a striver
* One whose nature has been good cannot take birth as a harmful poisonous
creature such as a snake or a scorpion etc.
meet, at the time of death?" Yet Lord Krsna answers, that there
is no fall for him, here or hereafter. Now a question arises, why
Ajamila and Bilvamangala, were overpowered by prostitutes,
and why there was a fall for them. The answer is, that people
thought that they had a fall, but actually it was not so. After
leaving the body, Ajamila was escorted by courtiers of the
Lord; and Bilvamangala, became a devotee of God. A devotee,
following spiritual discipline, may seem to have been degraded
sometimes, because of his carelessness. But, he never falls to a
state inferior to what he has already attained. If he happens to
have association, with the good or misfortune befalls him, he again
starts following the spiritual path, speedily.* But delay in God-
realization is indeed, a kind of downfall for him. Bad company
etc., are decidedly obstacles for a striver, to spiritual progress.
So he should always beware of . bad company, and should never
be overpowered by sensual pleasures and lust etc.
—
Link: In the previous verse, Lord Krsna assured Arjuna,
that there is no fall for a striver, either here or hereafter, and
he never meets with an evil destiny. Now, Lord Krsna in the
next verse, answers the question put by Arjuna, in the thirty-
seventh verse, about a striver who has failed to attain perfection,
in Yoga.
VTW cilct> infarct! TUTT: I

II
prapva punyakrtam lokanusitva sasvatfh samah
suclnarii srimatam gehe yogabhrasto’bhijayate
The fallen Yogi having attained to the world of the righteous
* If such a person by accident falls into bad company , he does not

abandon his virtues as a snake does not abandon the jewel which exists in
its head (Manasa 1 /3/5).
and having lived there for countless years, is reborn in the house
.
of the pious and prosperous 41
Comment: — —
'Prapya punyakrtam lokan' Those people, who make offerings
etc., in accordance with the ordinance of scriptures, attain the
worlds of the righteous viz., heaven. It means, that the righteous
not the sinners, attain heaven. But strivers who have no desire
to reap the fruit of their virtuous actions, attain heaven without
much effort, while people who perform oblation, attain heaven
by making efforts. Moreover, in heaven also, their subtle passion
lingers, because their aim is to enjoy pleasure. Those, who at
the time of death, deviate from Yoga, attain heaven, but they
become indifferent to pleasures, as their aim is not to enjoy
pleasure. They have to go to heaven, because of their subtle
desire, which is an obstacle to God-realization.
—
’Usitva sasvatlh samah ' Heaven, is attained, both by those
who perform penances and actions with some interested motive,
as also, by those whose aim is to realize God, but deviate from
Yoga. However there is a vast difference, between the two.
The former, having enjoyed heavenly pleasures, return to this
world of mortals on the exhaustion of their merit, and thus they
can stay there for a limited period only, while the latter, can
stay for an unlimited period, because their aim has been God-
realization. Because of having a latent desire they go to heaven,
but they cannot be entangled in pleasure there. And their spiritual
development is not affected. The reason is, when even a seeker
of the Yoga, transcends the fruit of actions (6/44), how can one,
who has deviated from Yoga, get entangled ?
/
—
'Surinam srimatam gehe yogabhrasto'bhijayate' The devotee,
who has deviated from Yoga after enjoying celestial pleasures,
ceases to have any taste in them and is reborn in the house of
the pure and prosperous, as a result of his sacred and spiritual
pursuits. There he, though subject to senses, feels drawn towards
God, by force of his prenatal habit (6/44).

The pious and prosperous, are those who earn their livelihood
by honest means, who never have a claim on other's things, whose
conduct and feelings are pure, who do not attach importance, to
worldly pleasures and who regard all the resources, as means
to attain God; while those who regard themselves, as master of
riches and lay claim to them, are not indeed pious and prosperous,
but are their slaves.
—
Link: In the next verse, Lord Krsna of His own accord,
describes the destiny of other strivers, who fall from Yoga.
I
dlcK T5T3T H
athava yoginameva kule bhavati
^
dhlmatam
etaddhi durlabhataram loke janma yadidrsam
Or (if he has developed dispassion) he is born in a family of
enlightened Yogis; but this kind of birth is very difficult to have
in this world. 42
Comment: —
—
[There are two kinds of strivers with having subtle desires,
and without such desires. The striver, whose aim is to realize
God and is interested in spirituality, but his desires have not been
wiped out completely, after living for countless years in heaven,
is reborn in the house of the pious and prosperous. This type of
striver, has already been described in the previous verse. In this
verse, there is a description of the striver, who is free from desire,
has developed dispassion, has only, the aim of God-realization
and practises Yoga, but has not attained perfection and deviated
from Yoga. Such a striver, instead of going to heaven, directly
takes birth in a family of enlightened Yogis.]
—
'Athava' I have answered your question, about a striver
who deviates from Yoga, at the time of death. Now I want to
tell you about a dispassionate striver, who has disinclination for
the world, and is interested in spiritual perfection , but at the time
of death however if he deviates from Yoga.
—
' Yoginameva kule bhavati dhimatam' The dispassionate
striver, is bom in the family of the enlightened Yogis, who
have realized God and whose intellects are fixed in Him.
It is mentioned in the scriptures that the beings bom in
the family of the enlightened Yogis must get enlightenment
(Mundaka. 3/2/9).
'Etaddhi durlabhataram loke janma yadidrsam ' Such a
—
birth, is very difficult to obtain in this world. In the family of
enlightened Yogis strivers get a favourable environment, which
draws out the latent Yoga element in them, and leads them
rapidly towards their goal.
An Exceptional Fact
In the verse 'Etat' refers to a striver bom in the family of the

enlightened Yogis, while 'Tdrsam' means that he has got a chance
to have company of the enlightened Yogis. In the world, there
are two kinds of people ’Binduja' and 'Nadaja'. Those who are
bom of ovum and sperm of parents are called 'Binduja', while
those who start following the spiritual path by the preaching of
great souls, are 'Nadaja . Here, he who is bom in a family of
1
enlightened Yogis after falling from Yoga, is 'Binduja' while the

striver who gets an opportunity to have the company of liberated
souls, is 'Nadaja .
1
In the scriptures, it is mentioned that it is difficult to obtain

human life, but it is even more difficult to have company of great
soul$. NaradajI, has also written in his book 'Bhaktisutra' that
the company of great souls, is very difficult, inaccessible and

infallible. The reason is, that great souls are very rare, and if by
God's grace one gets their company,* it is difficult to recognise
them. But the company of great souls, never goes in vain.
Link:—In the above verse, Lord Krsna stated that a

dispassionate striver, takes birth in the family of enlightened
Yogis. In the next verse, He explains what happens to him after
his birth, there.
Tra <T
1
cleft II II
tatra tam buddhisamyogam Iabhate paurvadehikam
yatate ca tato bhuyah saihsiddhau kurunandana
There he regains knowledge of the previous birth and he strives
more than ever before for perfection, O joy of the Kurus. 43
Comment: —
'Tatra tam buddhisamyogam iabhate paurvadehikam' The
term 'Tatra' (there) has been used to describe the condition
—
of the dispassionate striver after his birth in the family of the
enlightened souls.
—
'Paurvadehikam' (Acquired in the former body) and
'Buddhisamyogam' (spiritual discernment) phrases mean, that
the dispassionate striver, does not go to heaven, but is bom in
a family of enlightened Yogis, where he regains knowledge of the
previous birth, and is naturally drawn towards God, because of
the impressions and latencies of the previous birth and continues
to practise Yoga. A traveller, while travelling on foot feels tired,
and sleeps on one side of a footpath. But , when he awakes, he
has not to cover the distance, which he has already covered.
Similarly a striver, regains the knowledge of the previous birth.
He is like a student, who goes through old lessons and grasps
these immediately. Thus, favourable impressions of the previous

birth, are aroused in him.
—
'Yatate ca tato bhuyah saihsiddhau' In favourable surroundings,
a striver tries harder, than before, for perfection .
If we interpret, that both kinds of strivers, who deviate from
Yoga, go to heaven, and out of them, the one who has desire for
pleasure is bom, in the house of pious and prosperous, while the
other who has no lust is bom in a family of enlightened Yogis,
will it make any difference? Yes, it will. We cannot call the
striver, 'Paurvadehika' (of the former body) if he is reborn after
going to heaven, because the duration of his stay in heaven,
will come in between the two births. Moreover, in heaven he
cannot have union with knowledge, because there is abundance
of pleasure, in heaven.
There is one more point, which needs attention. A striver,
having lust goes to heaven. But why should a striver who is free
from passion and lust , go to heaven ? It is a kind of punishment
to send, such a striver to heaven , which is fully unjustified.
—
Appendix The spiritual progress pertains to the self and the
mundane progress pertains to the non-self. Therefore the worldly
wealth gets destroyed but the spiritual wealth is riot destroyed
even by falling (deviating) from Yoga. The spiritual progress can
be veiled but cannot be destroyed and is revealed at times.
The impressions of the spiritual practice of the previous life
that are settled (left) in a striver’s intellect, have been called
here ‘buddhisamyoga’.
—
Link: In the previous verse, Lord Krsrta explained that a
striver who is bom in a family of enlightened Yogis regains,
knowledge of the previous birth and strives more than before,
for perfection. Now he describes the striver who deviates from
Yoga, and is bom in the house of the pious and prosperous.
I
Y.
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^
purvabhyasena tenalva hriyate hyavaso'pi sah
jijnasurapi yogasya sabdabrahmativartate
*
One who takes birth in the house of the prosperous, though
subject to the senses, is drawn towards God because of the former
practice; as even seeker of the Yoga of equanimity also transcends
the fruit of Vedic rituals performed with some motive. 44
Comment: —
—
'Purvabhyasena tenaiva hriyate hyavaso'pi sah’ A striver, who
is bom in the house of the pious and prosperous, does not get
such a favourable environment and company, as the one who is
bom in the house of enlightened Yogis, yet because of sacred and
spiritual propensity stored up in the previous birth, he is drawn
towards God, in spite of his attachment to pleasures.
'Avaso'pi' means, that though he has lived in heaven for
countless years and enjoyed pleasure there, and in the house
of the prosperous also, there are pleasures in abundance, he
is overpowered by his senses. In spite of all this, he is drawn
towards God, by force of the practice of the previous births.
The reason is, that the passion for pleasure is unreal, while the
influence of the spiritual life, is real. So the real influence draws
the striver, who deviates from Yoga, towards God.
—
'Jijnasurapi yogasya sabdabrahmativartate' In this verse, Lord
Krsna explains the importance of a seeker of Yoga, in order to
describe the importance of the Yogi. When the seeker of Yoga,
transcends actions and their fruits as laid down in the Vedas, how
can he having a firm determination for God-realization, have a
fall? He will surely, attain salvation or God-realization.
The seeker of Yoga is he who attaches more importance
to Yoga than pleasures and prosperity but his desire for
pleasures and prosperity has not been wiped out. He has not
attained perfection (to Yoga) and is a seeker of Yoga. Even

such a seeker transcends the actions and their fruits. Then
the striver who has deviated from Yoga is far superior to the
seeker. The same fact has been explained by Lord Krsna in
the fortieth verse of the second chapter when He declares,
"In this path of Yoga (equanimity) there is no loss of effort
and even a little practice of this discipline protects one from
great fear (of birth and death ) viz., leads him to salvation."
Thus the one who practises Yoga cannot have a fall, he will
undoubtedly attain perfection or salvation.
An Exceptional Fact
(i) Such strivers who practise Yoga but deviate from it are
very rare. Among thousands of people scarcely one strives for
perfection (Gita 7/3) and it is he who deviates from Yoga. There
is great glory of such strivers. Even the seeker of the Yoga
transcends the fruits of actions viz., he develops disinclination
even for the highest level of celestial existence, the Brahmaloka
(the abode of Brahma), because all the worlds including that of
Brahma involve return and rebirth while he does not want rebirth.
When there is so much glory of the seeker of Yoga, how far
superior should the striver who practises Yoga, be? The reason
is that his aim has been to attain Yoga (equanimity) though at
the time of death he has deviated from Yoga.
Therefore, if a striver has an exclusive aim to attain God-
realization, he will transcend the fruits of actions, performed
with some motive as laid down in the Vedas.
(ii) Even if a striver fails to attain equanimity, he should have
it as his aim. As Tulasldasajl has said in the Ramacaritamanasa
about himself that he is a man of the meaner sort but his ambition
is very high, he wants to get nectar though even butter milk is
not available to him (1/8/4). It means that the striver should
have a lofty aim and he should have a keen desire to achieve
that aim. It is God 's nature that He does not mind the error of
action of the striver but He notices what he wants, feels, aims
and remembers hundreds of times what he has in his heart and
is pleased with it (1/29/2-3).
A blind saint went to a temple to behold the Lord. One day
a person asked him why he had gone to the temple when he
was unable to see the Lord. The saint replied , "It is true that I
am unable to see Him. But is He also unable to see me? My
purpose is served when He beholds me."
Similarly, we may not attain equanimity but we should have
an aim to attain it. By doing so our purpose will be served
because God is omniscient and He knows what a striver has
in his heart.
—
Appendix The worldly virtues (such as feeding poor etc.,
with desire for fruit) are virtues contrary to sins but the divine
virtues inculcated through association with God are extraordinary.
Therefore the worldly virtues do not draw a man towards God;
but the virtues pertaining to God, draw man towards God. These
virtues are not dissipated by bearing fruit (Gita 2/40). Renunciation
of worldly desires and inclination towards God these two are
virtues pertaining to God.
—
—
‘Purvabhyasena tenaiva’ This expression means that though
in the present life the striver does not get an opportunity of good
company and good discussion pertaining to God, yet because of
the past latencies he is drawn towards God. In this past practice
there is no action (pravrtti) but there is (automatic progress)
‘gati’.* In ‘jijnasurapi yogasya sabdabrahmativartate’ also there
is no practice of action but there is progress as ‘gati’. It means
that in this practice there is no effort and there is no doership
* In order to know the distinction between ‘Pravrtti ’ and ‘Gati’ vide appendix
to the sixth verse of the fifteenth chapter (6/45).
Verse 45] -
but there is ‘gati’ (automatic elevation). In ‘gati’ there is the

power of attracting a striver towards God. An endeavour for
spiritual gain is an action while ‘gati’ automatically goes on
(due to past latencies).
—
Link: Now Lord Krsna in the next verse describes the
condition of the striver who having deviated from Yoga and
taken birth in the house of the pious and prosperous, is drawn
towards God.
II
prayatnadyatamanastu yogi samsuddhakilbisah • •
anekajanmasamsiddhastato yati pararii gatini
A Yogi who strives painstakingly, and purified from sins
and perfected through more than one birth, reaches the
Supreme state. 45
Comment:—
[A dispassionate striver who deviates from Yoga by taking
birth in the family of enlightened Yogis and striving more than
before attains perfection or God-realization. But how the striver
taking birth in the house of the pious and prosperous realizes
God, is elucidated in this verse.]
Tu' —It means when the seeker of the Yoga of equanimity
transcends the fruit of actions performed with some motive as
laid down in the Vedas, why the Yogi who strives with assiduity
should not transcend the fruit of actions and attain perfection.
He will attain the Supreme Goal without doubt.
—
'Yogi' Yogi is he who wants to attain equanimity or God-
realization and who does not get entangled in the pairs of opposites
such as attachment and aversion, pleasures and pain etc.
—
'Prayatnadyatamanah' It means that he very assiduously
and promptly strives for perfection and his spirituality progresses
steadily. He remains constantly conscious that he has to follow
this path .
The striver deviating from Yoga takes birth in the house
of the pious and prosperous and is drawn on one side towards
God by force of the former practice, while on the other side
towards the world because of the worldly temptation. If he
by diligent efforts and manly behaviour renounces worldly
pleasures, he will realize God. The reason is that when even
a seeker of Yoga transcends the fruit of action, why will a
Yogi who strives with assiduity not realize God? As a person
engaged in forbidden action after getting a shock, deviates
from it and strives more for God-realization, a striver by
taking birth in the house of the pious and prosperous strives
-
hard for God realization.
—
'Samsuddhakilbisah' By striving for God-realization, he is
purged of all sins viz., his desire for pleasures, prosperity, praise
and honour etc., is completely wiped out. His diligent efforts
reveal that he is purged of all sins.
—
'Anekajanmasamsiddhah'* Spirituality has enhanced in him
through successive births. He has been purified from sins in the
human birth by practising Yoga, in the second birth in heaven
by having disinclination for pleasures, and in the third birth in
the house of the pious and prosperous by striving assiduously
for God-realization. Thus he is purified from sins through many
. Here many births denote these three births.
births!
* 'Anekajanma' ( many births) means more than one birth.
t Similarly , a dispassionate striver who has deviated from Yoga is purged
of sins first by being dispassionate and secondly by striving promptly for God-
realization by getting birth in the family of the Yogi. Thus these two births are
many births for him.
—
'Tato yati pararh gatim' Therefore, he reaches the supreme
state. It means that he attains the Supreme Bliss, by gaining
which he does not reckon any other gain greater than that,
and wherein established he is not moved even by the heaviest
affliction (Gita 6/22).
A Vital Fact
In fact every human being has passed through many births
already. Therefore he has been called ’Aneka-janma-saiiisiddha'. In
heaven he enjoyed the fruit of his virtuous actions and thus was
purged of virtues. In hells by suffering tortures he was purged of
-
sins. Similarly, in the eighty four lac forms of lives by getting
the fruit of his sinful actions he was purged of sins.* Thus by
being purified from virtues and sins he has perfected himself.
Secondly, a human being by striving assiduously can attain
the Supreme State or Supreme Goal because the Lord by His
grace has bestowed upon him this human birth, the very last of
all births so that he may attain the Supreme Bliss. Therefore,
every person should strive assiduously to attain perfection or
the Supreme Bliss.
—
Link: In the next verse Lord Krsna describes glory of
Yoga.
tapasvibhyo'dhiko yogi jnanibhyo'pi mato'dhikah

karmibhyascadhiko yogi tasmadyogi bhavarjuna
The Yogi is superior to ascetics (not devoid of desires), superior
* A man becomes impure by misusing this human life meant for salvation by
doing sins and injustice. In heaven, hell and other births he is only purified.
to men of learning (Sastras); and also superior to the ritualists .

Therefore, Arjuna, do be a Yogi 46 .
Comment: —
—
'Tapasvibhyo'dhiko yogi' An ascetic, is one who bears
hardships voluntarily, in order to obtain power and enjoyment,
here and hereafter. A Yogi, is deemed superior to such ascetics,
because he through desirelessness, attains the Supreme Goal.
—
'Jnanibhyo'pi mato'dhikah’ 'Jnahf (men of learning), in
this context are those, who possess knowledge of scriptures,
such as the knowledge of the Disciplines of Knowledge, Action
and Devotion etc., and deliver discourses, but whose aim, is to
enjoy pleasure and prosperity. A Yogi, is superior to such men
of learning.
—
'Karmibhyascadhiko yogi' A Yogi, is superior to those
ritualists, who perform elaborate rituals, such as sacrifice, charity,
and pilgrimage etc., in order to, obtain pleasure and prosperity
etc., here and hereafter, because the Yogi's aim is to realize God,
while the ritualists has a desire, for worldly enjoyments etc.
Thus a Yogi, is superior to ascetics, also men of learning
and ritualists, because his aim is to attain God-realization,
while others' aim , is to enjoy worldly pleasure and prosperity
—
etc. Ascetics, men of learning and ritualists all the three, are
engaged in activities. Forbearance in ascetics, learning in Jnanls,
and rituals, in ritualists are special characteristics of the three.
All the three, having selfish interests, are not Yogis but Bhogls
(sensuous). If they had been selfless Yogis, God would have
neither compared them with a Yogi, nor would He have declared ,
a Yogi superior to them.
—
' Tasmadyogi bhavarjuna' Therefore, Aijuna, be a Yogi free
from attachment and aversion viz., remain detached just like a
lotus leaf which though constantly in touch with water, does not
permit being wetted with it. The same fact, has been explained
by Lord Krsna when He declares, "Be established in Yoga, O
Aijuna" (Gita 8/27).
Krsna, "Which of the two renunciation of action (Sankhyayoga),
or performance of action (Karmayoga), is better?" In response to
his question Lord Krsna explained Sankhyayoga (the Discipline
of Knowledge), Karmayoga (the Discipline of Action) and
Dhyanayoga (the Discipline of Meditation). But He, before this
verse, did not advise him to be a Yogi. It is only here that He
directs him to be a Yogi, because it is decidedly good for him.
— —
Appendix There are two different spheres one for ‘Bhogls’
( voluptuary) and the other for ‘Yogis’. A ‘Bhogl’ is not a ‘Yogi’
and a ‘Yogi’ is not a ‘Bhogl’. Those who work with an interested
motive are ‘Bhogls’; while those who work in a disinterested
manner are ‘Yogis’. Therefore a Yogi, who has no desire for
fruit, is superior to ascetics, men of learning and ritualists who
have selfish motives.
—
Link: In the previous verse, Lord Krsna praised a Yogi and,
ordered Arjuna to be a Yogi. But Lord Krsna, did not explain
—
which Yogi of Action or Knowledge or Meditation or Devotion,
he should be. Therefore, Lord Krsna, in the next verse orders
him to be a Yogi of Devotion.
yoginamapi
W
^
sarvesam
^ TfiT: II 9 II
^
madgatenantaratmana
sraddhavanbhajate yo mam sa me yuktatamo matah
Of all Yogis, he who devoutly worships Me, with his mind
focussed on Me, is considered by Me to be the most superior Yogi
or the most devout one 47.

Comment: —
—
'Yoginamapi sarvesam ' Those Yogis, who want to break off
their affinity for Matter and practise the Disciplines of Action,
Knowledge and Meditation etc., are superior to ascetics, and
ritualists etc. But he who devoutly worships Me, is the best of all.
—
'Yah sraddhavan' He, who has faith only in Me, and My
glory, and existence, worships Me, with his mind focussed on Me.
—
'Madgatenantaratmana mam bhajate' When a striver,
accepts the affinity that he is God's and God is his, his mind
gets engrossed, in God automatically. As the mind of a girl
after her marriage is absorbed in the affairs of the house, of her
father-in-law, a devotee's mind gets absorbed in God, without
making any effort. His mind, while he performs several duties
of his routine, clings to God, automatically.
All activities, whether spiritual such as meditation, worship
etc., or secular, such as eating, sleeping or pertaining to livelihood,
such as farming, business or service etc., of a devotee, who
becomes only God's, without having any attachment for the
world, are included in adoration.
Lord Krsna in the fifty-fifth verse of the eleventh chapter,
explains the traits of a devotee having exclusive devotion to God,
who works for the Lord's sake, depends on Him, is devoted to
Him, is free from attachment and is without hatred, for any being.
—
'Sa me yuktatamo matah ' All strivers, who having
disinclination for the world, are inclined towards spirituality,
and want to realize God , are devout. Those, who seek refuge
in the Lord, who is endowed with attributes, but is formless
viz., all-pervading Lord , are more devout. However, those who
take refuge in the Lord, Who is endowed with attributes, are
the most devout.
A devotee, who is most devout, will get mastery over all

kinds of disciplines, (Yogas) such as of Action, Knowledge and
Devotion etc., because God is the great Lord of all the Yogas
(disciplines), and when a devotee takes refuge in Him, he becomes
the most devout.
The most devout, devotee never falls from Yoga , because
his mind never abandons the Lord, and therefore, the Lord
also does not abandon him. At the time of death, because of
unconsciousness or much pain, if he is unable to think of God,
God thinks of him.* So how can he fall from Yoga?
It means, that a devotee who wholeheartedly depends on
God without depending on anyone else, or even on his efforts
does not fall from Yoga. God does not let him down . But, he
who attaches value to worldly things and relies on his efforts,
for him there is possibility to fall from Yoga. His fall, may be
due to his mind’s diversion towards the world. A devotee, does
not fall because at the time of death, he calls the Lord due to
his sole dependence on Him. Even if he is unable to think of the
Lord, the Lord thinks of him, because of his exclusive devotion
and thus he instead of falling, from Yoga, attains Him.
The Lord declares, such a Yogi is the most devout Yogi. It
does not mean, that other Yogis do not attain Yoga. It means,
that though all the Yogis by breaking off their affinity for the
world , become completely free from bondage and sins, and attain
the Supreme Bliss, yet, spiritual love manifests itself in him,
who becomes God's and that love accelerates every moment
without any decay, extinction and satiation. It is because of
—
* The Lord declares "I myself think of the wood-like and stone-like
devotee at the time of his death and bestow upon him the Supreme State.
If a devotee at the time of death because of phlegm and wind etc. , can't
think of Me, I Myself think of him. If I don't do so, no one else can be
none ungrateful than I."
806 SRIMADBHAGAV ADGITA [ Chapter 6
this manifestation, that the Lord regards, such a devotee, as the

most devout.
Krsna, "Which of the two, the Yoga of Knowledge or the Yoga
of Action, is better?" Lord Krsna replied, "The Yoga (discipline)
of Action, is superior to the Discipline of Knowledge." But He
did not tell him which discipline, was good for him. After
describing these in the fifth chapter, in the beginning of the
sixth chapter, He laid emphasis on the glory of , the Discipline
of Action. Then He described that equanimity, which is attained
by the Discipline of Action, is also attained by the Discipline
of Meditation, and He explained the Discipline of Meditation.
Then Aijuna said, that unsteadiness of mind is an obstacle to
meditation. So Lord Krsna clarified the doubt. After that Aijuna
asked, "What fate does a striver, whose mind is diverted from
Yoga at the time of death, meet with?" Lord Krsna, answered
the question and , in the forty-sixth verse while describing the
glory of Yoga, ordered him to be a Yogi. But, Lord Krsna did
not clearly mention, which Yoga in his opinion, is superior to
others. So, in the forty-seventh verse, He himself declares, "He
-
who devoutly worships Me, is the best Yogi". But, Aijuna is
not able to understand His view-point, and so he again puts the
—
question, at the beginning of the twelfth chapter, "Who is the
better of the two the devotees, who with their minds constantly
fixed in You, adore You, possessed of form and attributes, or
those who adore only the Imperishable Formless Brahma?" In
response to this question Lord Krsna says, "I consider them to be
the best Yogis who, endowed with supreme faith, and ever-united
through love, with Me, worship Me, with mind centred on Me."
An Exceptional Fact
The Lord, declares that a devotee following the Discipline

of Devotion, is the best Yogi of all the other Yogis, because

the man (soul) is a fragment of God, and by accepting his
affinity for the world and the body, he is bound . When he
breaks off this assumed affinity, he becomes free and happy.
Though in this freedom, there is no dependence, on things,
men and actions etc., yet if he enjoys this freedom by thinking,
"I am free from pain and desire," he has subtle affinity, for
the world. This is finiteness (limitedness), in assumed freedom.
This state is called, state of having become one, with the eternal
(Gita 18/54).
This subtle egoism is also wiped out by being established
in that state of identity with the eternal, because by having no
affinity for matter and its evolutes, egoism which is a fragment
of Matter, comes to an end. It means, that Yogis of Action and
Knowledge, become free from egoism, with the passage of time.
But, the egoism of a Yogi of Devotion perishes in the very
beginning, as he becomes God's. A Yogi of Devotion , possesses the
traits of friendliness, compassion etc., for all beings (Gita 12/13),
which are rarely found, in the Yogis of Action and Knowledge.
It means that a devotee, following the Discipline of Devotion,
regards himself as insignificant from the very beginning* and he
develops the virtues of politeness, friendliness, compassion and
self-satisfaction etc., during the period when he strives, and these
virtues attain maturity during the state of perfection. Therefore,
subtle egoism, of a devotee perishes. So the Lord has called
such a devotee, the best.
The uniqueness of devotion, is that it accelerates in the new
form, it does neither attenuate, nor perish, nor get satiated. The
Lord also longs for such devotion, or love. This desire of the
* A devotee regarding himself inferior to a blade of grass, being more tolerant
than a tree, showing respect to others without expecting respect from them, always
should chant the name of the Lord .
Lord, is fulfilled by His devotee. So the Lord, has called him

superior to others.
There is one more point, which needs attention. In the,
Disciplines of Action and Knowledge, a striver has his own
faith or belief , and he makes efforts accordingly, while a
devotee without having any independent faith or belief of his
own, depends completely on God, he identifies his desire with
His desire. He does not worry, even to attain salvation or God-
realization. The Lord Himself, provides him with the means,
for his bodily maintenance and protects, what has already been
provided, to him.
—
Appendix A man is said to be established in that thing or
person where his mind and intellect get fixed (Gita 12/8). Here
the expression ‘madgatenantaratmana’ denotes that his mind is
focussed on God, and the term ‘Sraddhavan’ denotes that his
intellect is fixed on God. Therefore such a devotee because of
his intimate kinship with God is established in Him.
Out of all the Yogis such as Karmayogi, Jnanayogi,
Dhyanayogi, Hathayogi, Layayogi and Rajayogi etc., the devotee
of God is the best of all. The same fact about His devotee
has also been mentioned in several other references as ‘te me
yuktatama matah’ (12/2), ‘bhaktaste’tiva me priyah’ (12/20) and
‘sa yogi paramo matah’ (6/32).
Devotion is the most important of all the disciplines
for God-realization. Not only this but all the disciplines end
in devotion. Karmayoga and Jnanayoga etc., are means but
Supreme Love is an end. Devotion is so extensive that it is at
the beginning of every discipline and is also at the end. Devotion
at the beginning of every discipline consists in the form of
attraction towards God because without attraction no one can
engage himself in spiritual practice. At the end of a discipline,
devotion is transformed into the form of Supreme Love which

—
enhances every moment ‘madbhaktim labhate param’ (Gita
18/54). Therefore in ‘Brahmasutra’ the ‘Dharma’ in the shape
of the devotion for God has been declared as superior to other
—
‘Dharmas’ ‘atastvirajyayo lirigacca’ (3/4/39).
This verse proves that Lord Krsna is the entire Being and
His devotion is unworldly. In attainment of the Supreme Love
only lies the fulfilment of human life.
3% actifcfa
3??FFRFFFtnt IF? FSts&jm: H § II
om tatsaditi srimadbhagavadgitasupanisatsu brahmavidyayam
yogasastre srikrsnarjunasamvade atmasarhyamayogo
noma sastho'dhyayah.
Thus with the words Om, Tat, Sat the names of the Lord, in
the Upanisad of the Bhagavadgita, the knowledge of Brahma, the
-
Supreme, the science of self control Yoga and the dialogue, between
Sri Krsna and Arjuna, this is the sixth designated discourse.
By self-control viz., control of the mind, the Yogi of
Meditation attains Yoga (equanimity). So this chapter is
designated 'Atmasamyamayoga' (Yoga of self-control or Yoga
of the control of mind).
Words, letters and Uvaca (said) in the Sixth Chapter
—
(1) In this chapter in 'Atha sastho'dhyayah ' there are three
words, in 'Arjuna Uvaca' etc., there are ten words, in verses
there are five hundred and seventy-three words and there are
thirteen concluding words. Thus the total number of words is
five hundred and ninety-nine.
(2) In this chapter in 'Atha sastho'dhyayah' there are six
letters, in 'Arjuna Uvaca’ etc., there are thirty-three letters, in
verses there are one thousand five hundred and four letters and
there are forty-seven concluding letters. Thus the total number

of the letters is one thousand five hundred and ninety.
'
(3) In this chapter 'Uvaca' (said) has been used five times
Sribhagavanuvaca ' thrice and 'Arjuha Uvaca’ twice.
—
Metres Used in the Sixth Chapter
Out of the forty-seven verses, of this chapter, in the first quarter
of the first and twenty-sixth verses, 'bha-gana' being used there
-
is 'bha vipula ' metre; in the first quarter of the tenth, fourteenth
and twenty-fifth verses and in the third quarter of the fifteenth,
twenty-seventh, thirty-sixth and forty-second verses, 'na-gana'
-
being used there is 'na vipula' metre; and in the third quarter
-
of the eleventh verse, 'ra-gana' being used , there is rra vipuia '
metre. The remaining thirty-seven verses, are possessed of the
characteristics of right 'pathyavaktra' Anustup metre.
II Shri Hari II
Seventh Chapter
INTRODUCTION
Lord Krsna, in the forty-sixth verse of the sixth chapter,
described the glory of a Yogi and in the forty-seventh verse, He
declared, "Of all Yogis, he, who devoutly worships Me, with
his mind focussed on Me, is considered by Me, to be the most
devout Yogi." When a devotee thinks of God , he gets absorbed
in Him. Similarly when something concerning His devotee is
discussed, God also becomes enraptured in it. In the same state
of mind, also Lord Krsna, full of grace and affection for Aijuna,
starts the seventh chapter on his own.
-HHii TTI STSIT *TR2lfH cT^rj II ^ II

sribhagavanuvaca
mayyasaktamanah partha yogam yunjanmadasrayah
asamsayam samagram mam yatha jnasyasi tacchrnu
Listen, O Partha (Arjuna), how, with your mind attached to
Me, and taking refuge in Me and practising Yoga, you will, without
any doubt, know Me fully 1.
Comment: —
—
’Mayyasaktamanah He, whose mind is attached to Me alone,
has not to think of Me, but his mind always remains absorbed in
Me. He is not, in the least , attached to the sensual pleasures of
this world or the next world , and remains indifferent to comfort,
name, fame and other, earthly or heavenly acquisitions.
There are two means, by which mind may be attached to Him.
(i) A striver, who from his heart depending only on God,

adores Him, his mind, by His grace is attached to Him. As a
servant, in his master's house, even without doing any work
as the master did not allot any work for him on a day gets
payment, a devotee with the only aim to attach his mind to Him
by depending upon Him, gets success in attaching his mind to
Him, by His grace.
(ii) God pervades everywhere, at all times and in all things,
men and creatures etc., and He belongs to all. So a devotee
thinks, that He is here, He is present at the time, He is in
him, and belongs to him also. By believing so, if he chants
His name, his mind gets attached to Him very easily, during
spiritual practice.
—
'Madasrayah' He takes refuge in Me alone viz., and depends
on Me, alone.
It is in the nature of man, that he depends on someone, or
the other. Being a fragment of God, he actually seeks God. But
he, without knowing his true affinity for God, accepts his affinity
for the body and the world. All the worldly things, including
body, are perishable and so they cannot satisfy him, while God, is
eternal, gracious and omnipotent, so he, by accepting his affinity
for Him, should depend on Him only, and be subject to His
will, because He creates even unfavourable circumstances, for
his welfare.
Mind in God , gets absorbed through love. Love develops
through affinity . Dependence is sought, upon the greatest and the
most powerful, God is omnipotent. Therefore, a striver should rely
on Him only, and remain happy in His dispensation. He needs
nothing, such as, an individual, an object or any circumstance.
Dependence on God, in this way is 'Madasrayah'.
—
' Yogarii yunjan ' A striver by accepting his true affinity
for God, remaining equanimous in success and failure, adores
Him. His performance of different activities either spiritual or
mundane, is practice of Yoga. It means that he, depending on

God with his mind attached to Him, accepts his union with Him,
while discharging his duty. All his activities, are according to
His will. He does not act in such a way, that he may suffer
disunion from Him.
—
'Asamsayam samagram mam' He, whose mind is attached
to the Lord, who depends on Him and who has accepted his
true affinity for Him, knows Him in full, without any doubt viz.,
he knows that the Lord, manifests Himself in the form of Lord
Siva, Ganesa, Surya (the Sun) and Visnu. He is known both
with form and attributes; and without any form and attribute.
He is also in the form of incarnations.
A JnanayogI, can know Him and realize Him. But a devotee,
can know Him in full, and have His vision in the form of his
favourite deity. The Lord does not stop thinking of the devotion
of His devotees.
—
'Yatha jnasyasi tacchrnu’ By the term 'Yatha'*, Lord Krsna
says, that He will tell him how to know Him; and by the word
'tat’f , He means, that He will tell him that, which he wants to
know. In these words, Lord Krsna by using the second person
for Aijuna, asks him to listen to Him, how he will know Him,
in full.
In the forty-seventh verse of the sixth chapter, in the expression
'He who worships Me endowed with faith, is deemed by Me,
to be the most devout', the Lord by using 'he' the third person,
makes a general statement, while here in the expression 'Hear
how you shall know Me' He uses the second person pointedly
* The term 'Yatha' has been used to describe how to know him from the
gross to the subtle (As water is subtler than earth, fire is subtler than water and
air is subtler than fire etc.). It has been described from the fourth to the seventh
verses of this chapter.
f 'Tat' means that God is the seed of the world. It has been described from
the eighth to the twelfth verses of this chapter.
to address Aijuna, how he will know Him fully.

In the first six chapters, the word 'Samagram' (in full), has
not been used for the Lord. So, this term signifies, different
forms of the Lord, as well as, His glory and other divine traits,
while this term, in the twenty-third verse of the fourth chapter,
in the expression 'He who works for the sake of sacrifice, the
whole action, is dissolved’ the term, 'whole' has been used for
totality of actions.
An Exceptional Fact
(i) Lord Krsna means that a devotee will know Him in full,
if he, instead of having attachment for pleasures, is attached to
Him. If he instead of depending on body, family and prosperity,
depends on Him, and if he has no desire of his own.
(ii) Real affinity for God, is called 'Yogam' and assumption
(acceptance) of that affinity incessantly, is called 'Yunjan'.
It means, that a striver instead of assuming his affinity for
body, mind and senses etc., should realize his real affinity,
for God.
In fact practice of Yoga is not so important, as renunciation
of attachment, for and dependence, on the world. By doing so,
meditation upon God will be practised automatically, and all
actions will be performed, without any desire for their fruit. In
such a case, he will not have to practise Yoga. It means, that
he who attaches importance to the perishable worldly things and
persons etc., cannot know, the all-pervading God. If a man has
links with a great man of the society, he feels exalted. Similarly,
when our intimacy is aroused with God, who is our disinterested
friend and well-wisher and Whose fragment we are, how much
more exalted we must feel! In that case, unique and supreme
love, is aroused and the striver's mind gets attached, to Him and
he depends on Him, quite spontaneously.
Synonyms of Saranagati (Surrender)

'Asraya’, 'Avalambana', ’Adhihata’, 'Prapatti' and 'Sahara',
are synonyms of the term 'surrender' (refuge), yet they have
different meanings.
—
(1) Asraya: We cannot live, without the support of earth.
In the same way, we cannot live, without the support of God.
This is called 'Asraya'.
—
(2) Avalambana: If a man 's arm is broken, it is dressed and
slung from the neck, with a band . Thus the arm, is supported with
a sling, while hanging from the neck. In like manner, a helpless
person seeks refuge in God. This support is called 'Avalambana'.
—
(3) Adhinata: It is of two kinds: (a) Someone may force
us to depend upon him. (b) We ourselves may willingly, depend
on some other. Similarly, a devotee with exclusive devotion and
without any selfish motive, becomes an attendant upon God ,
by regarding Him, as his master. This service with exclusive
devotion, is called 'Adhihata'.
—
(4) Prapatti: When a devotee, like a helpless person, offers
obeisance before a great man, prostrates before God, it is called
'Prapatti'.
—
(5) Sahara: When a devotee, in order to be liberated, from
the cycle of birth and death, takes refuge in God, like a drowning
man who catches at a straw, it is called 'Sahara'.
A devotee, is said to take refuge in God, when he is attached
only to God and depends only on Him i.e., when he fixes his
mind and intellect only, on God. When a man himself takes
refuge in God, with his mind and intellect, he possesses all the
virtues, of a surrendered devotee.
When a striver resolves, that his so-called mind and
intellect, are God’s, his mind is naturally attached to Him, and
he depends only on Him i.e., he becomes 'Mayyasaktamanah'
and 'Madasrayah'.
816 $RLMADBHAGAVADGITA [Chapter 7
In fact, all the worldly things are in the process of decay

eyery moment, and we being eternal, have no real affinity with
them. So, if we renounce this assumed affinity, and only aim at
salvation, we shall take refuge in Him automatically, because we
are God's, despite ever having developed disinclination for Him,
due to pur inclination, for the world. As soon as, this assumed
affinity or inclination are renounced, our affinity or inclination
for God, will manifest itself, and that is axiomatic.
—
Appendix The devotee, whose mind has been naturally
attracted towards God, who has taken refuge in God and who
has accepted his axiomatic eternal union (intimate relationship)
with God, knows God in full. All is God this is the integral
(entire) form of God.
In the term ‘mayyasaktamanah’ there is predominance of
love (devotion) and in ‘madaSrayah’ there is predominance of
-
faith (belief )
—
‘Samagram mam’ In this expression the term ‘samagram’
is adjective and the term ‘mam’ (God) is the noun qualified.
A devotee’s affinity instead of being with adjective is with the
noun-qualified i.e., with God.
In the expression ‘sraddhavan bhajate yo mam’ used at the
end of the sixth chapter, what is the form of ‘mam’? The Lord
——
answers the questions here ‘mam’ is My entire form.
‘Yatha jnasyasi tacchmu’ I shall describe My full form
in such a manner, using such a device, in such a style that you
will easily know My real form.
—
Aquna in the preceding chapter expressed his doubt ‘etanme
samsayam krsna’ (6/39). Therefore the Lord here declares that He
will unfold to him the fact by which he will have no doubt.
—
Link: In the first verse, Lord Krsna asked Arjuna, to listen
to how he would know Him in full. Now in the next verse, He
Verse 2\ SADHAKA-SANJlVANi 817
promises to tell him about it.

"
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^
jnanamte harn savijnanamidarii vaksyamyasesatah
’
yajjnatva neha bhuyo'nyajjnatavyamavasisyate
|| ||
I shall unfold to you, in full, this knowledge (Jhana) along

with secrets of manifest Divinity, having known which nothing
more remains to be known. 2
Comment:
—
'Jnanam te'ham savijnanamidam vaksyamyasesatah' Lord —
—
Krsna declares: O Aijuna, I Myself shall teach you in full, this
'Jnana' ( knowledge) and 'Vijnana' (real knowledge of manifest
Divinity).* No one else, can describe Me in full, because their
knowledge about Me, is limited , so they cannot know Myself , in
fullf , as My knowledge is limitless and imperishable, being ever
omniscient. After knowing it, nothing else remains to be known.
In the sixteenth verse of the tenth chapter, Aijuna says
to Lord Krsna, "You alone can describe in full, Your divine
glories” (10/16). So Lord Krsna in response to his curiosity,
says, "I shall tell you of My important divine glories, because
there is no end to My manifestations" (10/19). At the end of
this chapter again, He declares, "There is no end of My divine
glories" (10/40). Here (in 7/2) He declares, "I shall unfold to
you the true essence of real knowledge (realization) and having
* Here the adjective 'Vijnana' qualifies the noun 'Jnana' and so is superior to
'Jnana'. Here the belief that the world is bom of the Lord and again merges in Him
is knowledge ( wisdom) (Jnana) while the realization, that in the world there is
nothing else except the manifestation of God, is the real knowledge ( Vijnana).
t A man cannot describe his own experience in full because the thoughts
and feelings cannot be clearly expressed in words. When a man cannot express his
own experience in words, how can he teach and unfold the knowledge ( wisdom)
along with real knowledge like the Lord ?
known which, nothing else remains to be known." It means, that

God's glories, manifestations and powers etc., are endless. In the
Ramacaritamanasa also, it has been declared , "The form of the
Lord without attribute, is easy to know, while the form endowed
with attributes, is too difficult to understand. His manifestations,
are so varied, that even ascetics find themselves, at their wits end.
It means that there is no end to the glories of the Lord,
endowed with attributes. So, how could a man know Him, by
using his mind? But a man can know the Divine essence, which
is all-pervading. As in different ornaments, made of gold, there
is nothing but gold, similarly, in the whole universe, there is
nothing else, except Divine manifestation. A man, can know of
gold without knowing about different ornaments. Similarly, a
striver, can know that God pervades everywhere, in all creatures
and things etc., even though, he may not know the names of
different creatures and things etc., which form parts of His
divine glories. By knowing the reality about God , nothing else
remains to be known, in the same way, as thirst is quenched,
after drinking water.
In the second verse of the tenth chapter, the Lord declared,
"Neither gods nor great sages, know the secret of My birth." In
the third verse, He declares, "He who knows Me, as unborn and
without beginning, among men, is undeluded and purged of all
sins." Now, a question arises, how a man can know Him, when
even gods and great sages, do not know Him. The answer is, that
if a striver, accepts Him as unborn and without beginning, with
a firm faith, it means that he knows Him, because it is within
the power of man , only to accept Him as unborn and without
beginning. As a child, cannot see a marriage procession of its
parents, so to gods, sages, liberated souls etc., cannot know
of incarnations, godly sports and divine glories, of the Lord,
because He is limitless and unfathomable. But a devotee can
know Him in essence.
In order to know the Lord in reality, in the Discipline of

Knowledge, there is pre-eminence of knowledge, while in the
Discipline of Devotion, there is pre-eminence of assumption, or
acceptance. If reality is accepted firmly, it cannot be given up,
because it is real. When no one, can force a man to renounce,
even a false assumption, how can an assumption of real affinity
for God , be renounced? This assumption, is in no way, less
significant than knowledge; it is as effective as knowledge.
In the Discipline of Devotion, there is pre-eminence of
acceptance. In the first verse of the tenth chapter, Lord Krsna says
to Aijuna, "O mighty-armed, listen to My supreme word, which I
speak to you, out of a desire to do you good." Here, 'listen' means
'accept'. Importance is attached to acceptance, because it is, the
context of devotion. In the Discipline of Knowledge, importance is
attached to knowledge. In the first verse of the fourteenth chapter,
Lord Krsna declares, ”1 impart to you, the supreme knowledge, the
best of all forms of knowledge, acquiring which, all sages have
attained the highest perfection." In the Discipline of Devotion,
a striver knows Him by accepting His Existence, while in the
Discipline of Knowledge, a man accepts Him, by knowing Him.
In perfection, both of them, are identified.
An Exceptional Fact Pertaining to Knowledge (Wisdom)
and Real Knowledge of Manifest Divinity
The world, is bom of the Lord and it merges into Him.
—
Therefore, He is the root of the world this belief (acceptance)
is knowledge. There is nothing in the world, except God viz.,
—
the world is nothing except manifest Divinity this realization,
is real knowledge (Vijiiana).
— —
Lord Krsna (in 7/4 6) declares, "My nature, is of two
kinds lower and higher and I am the origin of the whole
universe." By this declaration, Lord Krsna referred to knowledge
(Jnana). "There is nothing else, besides Me. Like clusters, of
yam-beads, formed by knots on a thread, all this is threaded on

Me" (7/7). By this declaration Lord Krsna explains what real
knowledge (Vijnana) is?
"I am the sapidity in water, the light in the moon and the
sun, the eternal seed, of all beings. Whatever other entities
there are, bom of sattva (the mode of goodness), of rajasa (the
principle of activity), (the mode of passion) and of tamasa (the
principle of inertia), (the mode of ignorance), know these all,
—
as evolved from Me, alone" (7/8 12). By this declaration, He
explains the essence of knowledge. "In reality neither I exist in
them nor they in Me viz., I manifest Myself in all forms, because
none have their free existence" (7/12). By this declaration, He
explains realization (Vijnana).
"The whole of this creation, is deluded by objects, evolved
from the three modes of nature (prakrti). But those who are
not deluded, by the modes of nature and accept that these are
—
bom of Me and are absorbed in Me by accepting so, they
take refuge in Me alone, and cross the divine illusion of Mine.
—
Such devotees, are of four types a seeker of worldly objects,
a sufferer, the seeker of knowledge, and a man of wisdom. All
—
these, are noble but the man of wisdom is extremely dear, to
Me and he is My own Self ' (7/13 18). By this declaration, He
explains of knowledge, "The man of realization, who realizes, that
all is God, is very rare (7/19)." By this declaration He explains
realization, (Vijnana).
"Those who, being motivated by desires worship gods, gain
perishable fruit, while those who are My devotees, attain Me. I
am not manifest to those, who do not know Me, as the unborn
and imperishable Supreme Spirit. I know the beings of the past,
the present and the future, but no one knows Me. Those, who are
subject to illusion, by the delusion of pairs of opposites, follow
a cycle of birth and death. But, the sins of those who worship
Me with a firm resolve, come to an end, and they become free
—
from the pairs of opposites" (7/20 28). By this declaration also,
He explains knowledge (Jnana), "Those who take refuge in Me,
know Brahma (the Infinite), Adhyatma (Embodied souls), Karma
(Action), Adhibhuta (Matter), Adhidaiva (Brahma) and Adhiyajna
(the unmanifest Divinity), viz., they realize that I manifest Myself,
in all the movable, as well as the immovable (7/29-30). By this
declaration He explains realization (Vijnana).
'Yajjnatva neha bhuyo'nyajjnatavyamavasisyate' After
knowing this wisdom, and with realization, nothing remains
—
to be known. It means that there is nothing else besides Me
(Gita 7/7), and that all, is God (7/19). After knowing this reality,
nothing else remains to be known. On the other hand , if a striver
possesses all knowledge about the world, without knowing Me,
all his efforts are in vain, they bear no fruit.
Whatever, a striver knows with his senses, mind and intellect,
is not true knowledge about God, because these all belong to
matter and matter cannot know reality, which is beyond matter.
When one takes refuge in Him, he knows Him naturally, without
making any effort, because He can be known by the self, rather
than, with mind and intellect etc.
—
Appendix The Para Prakrti (higher nature) and the Apara
—
Prakrti (lower nature) have no independent existence this is
‘jnana’ (knowledge) and the higher and the lower nature all
—
is God this is ‘Vijnana’. Therefore all including ‘ego’ is only
—
—
God this is Jnana with Vijnana.
—
‘Jnatavyam’ which must be known and which can be known
is called ‘Jnatavya’.
Having known ‘Jnana’ with ‘Vijnana’ viz., the entire form of
God, nothing remains to be known viz., he who wants to know
the Pure-Reality, nothing remains to be known to him. The reason
is that when there is nothing else besides God (seventh verse of
this chapter), then what more will remain to be known?
Someone may raise a question that the Lord declares that
he will tell ‘Jnana’ with ‘Vijnana’, it means that the primary

importance goes to Jnana’ while ‘Vijnana’ is of secondary
4
importance. But actually it is not so, only ‘Jnana’ can lead

to salvation but ‘endless bliss of love’ is attained only when
it is accompanied by ‘Vijnana’. ‘Jnana’ is like money and
‘Vijnana’ is the feeling of attraction. Money does not provide
the pleasure which attraction for money provides. Similarly the
bliss that is attained by ‘Vijnana’ (devotion) is not attained by
‘Jnana’ (knowledge). In ‘Jnana’ there is constant relish but in
‘Vijnana’ there is such a relish which goes on increasing every
moment. Therefore while declaring ‘Jnana’ with ‘Vijnana’, the
Lord specially aims at ‘Vijnana’ and he wants to explain that
it is superior to ‘Jnana’ because ‘Vijnana’ stands for the Lord’s
entire form.
Link:— In the second verse, Lord Krsna said, "I shall unfold
to you this knowledge with Realization, having known which
nothing remains to be known. " How is it that men do not know
the reality, about God, when nothing else remains to be known?
In the next verse, Lord Krsna answers the question.
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manusyanam sahasresu kascidyatati siddhaye
yatatamapi siddhanam kascinmam vetti tattvatah
Among thousands of men, hardly one, strives for perfection
and of those who do, scarcely one, knows Me in essence. 3
Comment:—
'Manusyanam sahasresu kascidyatati siddhaye' * —Among
* If a word is used as an adjective of number, its number is singular. But in the
sixth inflexion it has not only the singular number but all the three numbers. Here
in the word 'Manusyanam' there is sixth inflexion in connection with the thousand
thousands of men, scarcely one strives for perfection. It means,

that only those persons who do not indulge in the sensuous
pleasures like eating, drinking and enjoying themselves like
animals, are human beings, in the true sense of the term. Out
of those, men who follow virtues and righteousness, are only
in thousands. Out of those thousands, hardly one strives for
Divine perfection or Divine bliss,* having gained which, one
thinks that there is no greater gain beyond it, and there is not
the least sorrow.
Persons, who have no desire to go to heaven, and to enjoy
worldly pleasures, respect and praise etc., even when they get
an opportunity and have an inclination to them, but because of
past impressions who do not deviate from their principles and
aims, and want to attain, Divine perfection, are rare.
Pleasure and prosperity, are obstacles to spiritual progress.
Worldly pleasures, seem pleasant only in the beginning. If strivers,
think over the result of pleasure and prosperity, that these are
gateways to hells and eighty-four lac forms of lives, they will
start taking to spiritual practice. Most of the people, hanker after
worldly pleasure and prosperity. Some people, who transcend
worldly pleasures, run after heavenly pleasures. But, there are
only a few aspirants, who strive for Divine perfection or God-
realization. If we turnover the pages of history, such aspirants are
very rare. Most of them, are those who have performed actions
and penances etc., in order to, reap fruits.
number and there is seventh inflexion in the plural number in the word 'Sahasrani '.
Therefore, the expression 'Manusyanarh sahasresu kascidyatati siddhaye' means
'Manusyanam sahasrani bhagavati rucim kurvanti sahasresu kascit siddhaye yatati
ca' i.e., 'thousands of men have an inclination to God but one of those thousands
of men strives to attain perfection.
* Divine perfection does not mean worldly and heavenly enjoyments and
accomplishment such as 'Anima, Mahima’ and 'Garima etc., because they lead to
1
a downfall and to the cycle of birth and death (9/21). Therefore, here perfection
means God- realization.
In fact, it is not difficult to attain, God-realization but there

are only a few aspirants who strive, sincerely from their heart, to
realize Him. Now, a question arises, why do not strivers strive
for God-realization? The answer is, that there are two stumbling
—
blocks attraction of sensual pleasures and hope to realize Him,
in future.*
—
'Yatatamapi siddhanam't Here, 'Siddha' (the successful one),
is the striver whose mind has been purified, and whose only
aim, is to realize God. Though (in 7/19) the man of realization
who realizes that all is God, is called a great soul, yet in this
context, great souls are those strivers, who possess divine nature,
worship the Lord constantly, with exclusive devotion (Gita 9/13),
and strive to realize Him.
Here, 'Yatatam' means, that strivers want to realize God,
from their heart and so strive for Divine perfection, and naturally
think of Him, with reverence.
—
'Kascinmam vetti tattvatah 'Scarcely one knows Me in
reality.' Here it does not mean, that the strivers who strive to
know Him, cannot know Him. But, at present, anyone striver
out of the assiduous strivers, knows Him in reality; out of those
who know Him, scarcely anyone can speak of Him, and explain
to others. Other learned persons, may be there who may have
* God always pervades everywhere, all persons , things , incidents ,
circumstances and actions etc. Therefore , God-realization need not be left for
the future. He is now, here, in everyone and everyone's. Moreover, He is superior
to all the persons etc. By having this belief , mind will be attracted towards Him
automatically and a burning desire to realize Him immediately will be aroused.
t Here the striver has been called 'Siddha' (successful one) according to
^
' atl-sutra- nyaya' because he will attain perfection in the same way as a saree will
be prepared of the Sutra (thread). If a striver depending on God, having exclusive
devotion for Him adores Him in order to realize Him, he will attain perfection,
there is no doubt about it. As far as a saree is concerned it may be prepared out of
the thread or even any other cloth may be prepared out of the thread or the thread
may be destroyed. But the devotee who adores God with exclusive devotion will
certainly attain perfection.
knowledge, but they cannot explain to others. The Lord declares,

"One looks upon Him, as a marvel; another, likewise speaks of
Him, as a marvel" (Gita 2/29).
Generally, people give illustrations about this verse, / in order
to explain, that it is very difficult to attain, Divine perfection.
But actually, it is not so. In order to attain Divine perfection,
it is difficult to have keen desire and for the fulfilment of that
desire, it is not easy to have the company of liberated souls.
Here, Lord Krsna says to Arjuna, "I shall unfold ( teach) to you
in full, this knowledge, combined with realization and you will
know it." Such an omniscient speaker, as Lord Krsna Himself,
and such an inquisitive striver as Aijuna, are very rare. The fact
is, that it is difficult to have keen desire. By having keen desire,
a striver has no responsibility of his own, the responsibility is
shouldered by the Lord.
By using 'tattvatah' (In truth), Lord Krsna means that a striver
comes to know the truth (reality), about Him, that He manifests
Himself in the form of Lord Siva, Ganesa, Surya (the sun), Visnu,
by incarnations and He is possessed of form and attributes and
He is also, without form and attributes i.e., he knows that there
is no existence, in the least, besides the Lord.
—
Appendix Out of all the God-realized souls who have
attained perfection after striving, following the disciplines of
Karma, Jnana and Dhyana etc., the devotees, who know the
entire form of God in reality, in the shape of ‘all is God’ are
very rare, indeed (7/19).
—
‘Yatatamapi siddhanam’ those liberated souls, are dissatisfied
with their state of liberation and from within they have a yearning,
a hunger to have supreme devotion (infinite bliss). Therefore
—
it is mentioned in the Brahmasutra ‘muktopasrpyavyapadesat’
—
(1/3/2) ‘that God Who is an embodiment of love (devotion) is
realizable (attainable) even by the liberated souls’. The reason
is that by attaining salvation, the desire for the perishable relish
is wiped out but the hunger for endless relish is not satisfied.
That hunger is aroused by God’s grace. It means that those, who
practise spiritual discipline by having faith and belief in God,
who have the latent impression of devotion, God does not let
them be satisfied with knowledge, does not let them stay there,
and makes the relish of salvation insipid for them.
—
A KarmayogI, a Jiianayogl, a DhyanayogI, etc., all can attain
perfection (salvation) but all of them don’t know God in His entire
form. Therefore the expression ‘yatatamapi siddhanam’ means that
by striving, they have attained perfection with their own method
but they don’t know My entire (full) form. The reason is that
—
My entire form can be known by supreme devotion ‘bhaktya
mamabhijanati yavanyascasmi tattvatah’ (Gita 18/55).
—
‘Kascinmam vetti tattvatah’ Here the term ‘mam’ stands for
God in his entire form. The entire form of God can be known
by God’s grace, not by thought (Gita 10/11). Aijuna also after
hearing the gospel of the Gita said to Lord Krsna, “By Your
—
grace my delusion is destroyed and memory is gained” ‘nasato
mohah smrtirlabdha tvatprasadanmayacyuta’ (Gita 18/73). As
while feeding the cow licks her calf with fondness, it provides
so much nourishment which the calf can’t get only by drinking
milk. Similarly the knowledge which is gained by God’s grace,
can’t be gained by thought because while thinking, the entity
of the self persists.
He who knows only attributeless God, does not know Him
in reality but he who knows both God endowed with attributes
and also attributeless God (entire) knows God in reality.
By Karmayoga ‘quiet bliss’ (peace) (quietude) is attained
because attachment to the world causes disquietude. By Karmayoga
renunciation of attachment to the world causes peace
‘tyagacchantiranantaram’ (Gita 12/12). By Jnanayoga ‘unbroken
—
-
bliss’ is attained. This unbroken bliss is also called ‘self bliss’
because it is the bliss of the self. In self-bliss the self merges
into Brahma ( Absolute) viz., as Brahma is truth, consciousness

and bliss solidified, similarly the self becomes truth, consciousness
—
and bliss solidified ‘mama sadharmyamagatah’ (Gita 14/2).
Though having attained the self-bliss (Self -realization) a striver
lacks nothing, yet the striver, who has the latent impression
of devotion and depends on God’s grace, is not satisfied with
that self-bliss.* Within him there is hunger for endless bliss.
Therefore by Bhaktiyoga, endless bliss is attained. Self-bliss is
the bliss of the fragment (soul) but endless bliss is the bliss
of the whole (God) (supreme soul). This is the principle that
the pleasure which is caused by the attraction of an object, is
not caused by the knowledge of that object. As the pleasure
which is derived from the greed for money, is not derived
from the mere knowledge of money. By knowing the money
we shall know how to make use of it, but there will not be
special attraction. ‘Gain more and more money’ this attraction
will persist by being greedy for money. In fact there is no
—
pleasure in gaining money but it seems because of the evil of
greed, but God’s bliss is because of pure love and this bliss
really exists. The reason is that being a fragment of God, the
embodied self has an automatic attraction towards Him. This is
the principle that a fragment is naturally attracted towards the
whole; as a stone being a fragment of the earth when thrown
upward naturally is attracted towards the earth, fire is naturally
attracted towards the sun (upward)t and rivers naturally flow
towards the sea and so on.
* He who attains salvation is naturally satisfied , but he who has the
impressions of devotion is not satisfied. The reason is that God showers his special
grace on such a devotee and does not let him stay there. (7/3)
t Here a doubt may crop up that the sun does not shine at night , then why
does fire rise upward at night? The clarification is that whether it is day or night,
the sun may shine anywhere but he is always above the earth. Therefore as the
people in India see the sun above the earth, so do the people of America (which
is almost in the opposite direction of India) also see the sun above the earth.
Why do we need God? If we reflect upon it, we come to

know that there is such a necessity which can’t be satisfied either
by our own self or by the world. In order to alleviate sufferings
and to attain supreme peace, there is no necessity for God. The
reason is that if desires are totally renounced, our sufferings
—
will end and Supreme Peace will be attained ‘tyagacchantira-
nantaram’ viz., we shall attain salvation, we have necessity for
God in order to attain Supreme Love because we are fragments
only of God.
The man who wants to be liberated from worldly sufferings,
who wants to be independent, being free from dependence, attains
salvation. But the man, who being tired of the worldly sufferings
thinks, “If there had been anyone my own who would have given
me refuge in himself, who would have embraced me and who
would have removed my grief, sin, lack, fear and monotony
etc., attains devotion.” It means that God is not needed to attain
salvation but he is needed to attain devotion. When a man comes
to know that in such a vast world, in endless universes, there
is nothing mine but only He is mine, in Whose one fragment
endless universes are situated, then he feels the necessity for
God from within. The reason is that only the thing, which ever
stays with us and with which we may ever stay, can be ours.
Only God can be the entity Who may not be separated from us
and from Whom we may not be separated .
Now the question arises when a man needs God, why is He
not attained ? The answer is that a man lives comfortably without
attaining Him, he forgets his necessity. He remains satisfied with
objects, ability and power etc., which are available to him. If
he realizes the need for God and can be ill at ease, there is no
delay in God-realization. The reason is what should be the delay
in attaining Him Who is ever attained? God is not a tree that
the seed is sown today and it will bear fruit after years. He is
present at all places, all the time, in all things, in all states and
-
Verse 4 5] -
in all circumstances the same as He is. We have turned away

from Him, he has not turned away from us.
—
Link: In the second verse, Lord Krsna promised Arjuna to
unfold to him knowledge combined with realization. In keeping
with His promise, Lord Krsna proceeds, in the next verse, to
explain knowledge with realization.
TsT WTt
Î
3T
^ R
^ ta H*
bhumirapo'nalo vayuh kham mano buddhireva ca ÎIMI

ahankara itiyam me bhinna prakrtirastadha
apareyamitastvanyam prakrtim viddhi me param
jivabhutam mahabaho yayedam dharyate jagat
Earth, water, fire, air, ether, mind , intellect, ego these
constitute My nature (prakrti) eightfold divided. This is My lower
—
(insentient) nature; but different from it, O mighty-armed, is My
—
higher (sentient) nature the life-element (Jiva), by which this
universe is sustained. 4-5
Comment:—
'Bhumirapo'nalo vayuh kham mano buddhireva ca ahankara
itiyam me bhinna prakrtirastadha apareyamitastvanyam prakrtim
—
viddhi me param' God is the origin of the whole creation.
Wielding His own nature, He brings forth the whole creation.
This nature is called the lower Nature (apara prakrti), while the
embodied soul, which is a fragment of God, is called higher
* The entity which is kaleidoscopic and never remains the same has been
mentioned as perishable (in 15/ 16), lower (insentient) Nature (in 7/4) and of
—
twenty-four categories five subtle elements (ether, air, fire , water and earth), ego,
intellect, Primordial Matter, ten organs, mind and five objects of senses (sound,
touch, colour, taste, smell) (in 13/5).
nature (para prakrti). The lower nature, is inferior, insentient

and changeful, while higher nature is superior, sentient and
changeless.
Every man's nature, is different. As a man's nature, cannot be
proved to have its own separate entity, independent of that man,
similar is the case with that of God's nature. This nature is God's
own disposition, therefore, it is called as His nature. Similarly,
the embodied soul, being a portion of God, cannot be proved
to have its own separate existence, independent of God , as it is
God itself . Though God itself, but it is named nature, because
of its affinity with lower nature. As it accepts the activities of
the Lower Nature as its own, or in other words attributes the
doership to himself, therefore, it is called, superior Nature, or
embodied soul, otherwise, it is nothing else but God. When it
%
becomes free, from the bondage of being a doer, and an enjoyer

(Gita 18/17) it is no more higher nature, or embodied soul.
Here the Lower Nature, includes earth, water, fire, air,
ether, mind, intellect and ego. If out of these eight, five gross
elements are supposed to represent the gross creation and the
three, (mind, intellect and ego) are to represent the whole subtle
creation, then this description of nature, remains incomplete, as
it leaves out the causal creation. To prove that in this description
of nature, all parts of nature, have been included, the venerable
commentators, have interpreted these in the following way.
According to them the five gross elements stand for gross as
well as their causes, five subtle tanmatras, mind stands for its
origin ego; intellect stands for cosmic intelligence and 'ego'
stands for the causal nature. Thus, this interpretation includes
full description, of cosmic nature, as it includes all the three
gross, subtle and causal creation.
In scriptures, this cosmic nature has been described as prakrti
and vikrti. Here, a point needs attention, that Lord Krsna has not
described lower and higher nature from the view-point, of prakrti
and vikrti or Nature-cum its evolutes. Had the Lord defined so,
— -
He would not have called the individual soul, as higher nature,
because the soul is neither prakiti the cause of any evolute nor
—
vikrti the evolute itself. The soul is immutable and changeless. It
proves, that the Lord, has described matter, as lower nature, and
the individual soul, as higher nature, just in order to distinguish,
the insentient from the sentient.
According to this author, this eightfold division of Nature,
-
includes the gross and subtle, creation only. The five gross
elements enumerated here, include the gross creation. These five
elements, also represent subtle creation, as these are evolutes of
five subtle tanmatras. Mind, intellect and ego, described here,
are also part of the subtle creation.
The ego has two aspects. The ego is matter, in its nature,
and it is a modification, or a trait of the inner sense
It is a sort of an instrument. This is called, in the fourth verse,
as ego a part of lower nature. The second aspect of ego, is
one's own personality and it represents itself as a 'doer'. This
is described, in the fifth verse of this chapter, by the name of
higher nature. This 'ego', is the result of the soul's identification,
with causal body.
—
This identification, has two aspects insentient and sentient.
The insentient factor, is the causal body and one who cultivates
egoistic notion, is sentient factor, until Self -realization, this ego
persists assuming itself always, as 'doer'. During deep sleep, it
lies dormant or is not manifest. After waking up "I slept soundly
and am awake", a man making this statement, represents the
ego, the higher nature. After waking up he thinks, "where and
how he is", this is wakefulness of mind, and when he knows,
that he is at a particular place and time, it is the wakefulness,
of the intellect. Thus, one who experiences his entity, is the ego,
representing higher nature, and through the ego, with which he
experiences, is a trait of the inner sense, it is lower nature .
When soul, the sustainer and illuminator of this lower

—
nature identifies itself, with this nature, it is then called higher
nature, or the embodied soul. This fact, has been described in
Gita by the t e r m
is sustained.
—
b y whom this insentient Nature,
If this sentient nature (soul or spirit), without having any

inclination for the insentient nature, has an inclination for God
i.e., accepts Him as Its own, it realizes the Self and then its (soul’s
or man's) attachment, for the world, turns into love for God.*
This Divine love, is limitless, it is in the form of bliss, and it
increases every moment. After attaining it, nothing else remains
to be attained; and after realizing the Self, nothing remains to
be known and after applying all the objects etc., of the lower
nature for the service of the world, and having disinclination, for
them, nothing remains, to be done. This is the state of perfection,
of human life.
—
'Prakrtirastadha apareyam' It seems, that this eightfold
lower nature is individual, lower nature, because a man is bound
because of his affinity for his body. If a man (soul) does not
accept his affinity for it, there is no question of any bondage.
Man himself (soul or spirit), sustains this universe viz., accepts
his relationship with the universe, and that relationship leads
him, to bondage.
An individual body, has no separate entity, different from
the universe. When a man (the self ), assumes his affinity for the
body, he is bound. If he does not assume this affinity, there is
no question of bondage.
In the seventh verse of the fifteenth chapter, Lord Krsna
* The striver following the Discipline of Knowledge will have revelation
of love for God in the form of Self-realization while a devotee following the
Discipline of Devotion will have that revelation in the form of Divine love. Thus
from this point of view the striver following the Discipline of Knowledge and
—
that following the Discipline of Devotion both become one.
Verse 4 - 5] SADHAKA-SANJfV ANI 833
declares, "The soul in the body, is an eternal fragment of Myself."

But it attracts the mind and the senses, that rest in Matter viz.,
it accepts the mind and the senses as its own. In the same way
in the fifth verse of the thirteenth chapter, Lord Krsna describes
the universe as Ksetra (field) and, in the sixth verse, describes its
evolutes (modifications). But actually these evolutes are found,
not in the universe, but in the body. Thus, affinity for the body,
is the main obstacle to emancipation. This body, being a fragment
of the universe, cannot be separated from it.
The fact is, that primordial Matter, is neither a means nor
an obstacle to emancipation. When a striver does not accept
his affinity for it, it proves helpful. But, when he accepts his
affinity for it, it proves an obstacle, because this affinity for
prakrti (matter), gives birth to egoism (Tness). This egoism, is
the cause of bondage. By the phrase 'Itlyam me', Lord Krsna,
warns us that this Primordial Matter or lower nature, is His. So
a striver should not accept it as his own, otherwise this affinity
will lead him, to the cycle of birth and death.
—
In egoism (Tness), there are two desires desire for pleasure,
as well as desire for knowledge. The desire for pleasure, can
be wiped out by the Discipline of Action, while the desire for
knowledge can be satisfied by the Discipline of Knowledge.
Thus, a striver who is firmly established in either of the two, gets
the fruit of both (Gita 5/4-5) i.e., when the desire for pleasure
is wiped out, the desire for knowledge is satisfied. When the
desire for knowledge is satisfied, the desire for pleasures, is
wiped out. When the desire for pleasures is wiped out, or the
desire for knowledge is satisfied, there develops detachment,
automatically. If a striver does not enjoy that detachment i.e.,
he is not pleased with that state, he attains Self-realization and
his human life, proves fruitful.
—
'Jivabhutam' Actually, the soul is a fragment of God , but
by accepting its affinity for physical, subtle and causal bodies,
834 SRIMADBHAGAVADGITA [Chapter?
it has become an embodied soul. It accepts its affinity, in order

to, enjoy mundane pleasures, which lead It to great affliction,
in the form of birth and death.
—
'Mahabaho' O Aijuna, being mighty-armed, you are very
brave and powerful and you can understand the difference
between the lower nature (matter) and the higher nature (Soul).
Therefore, understand it.
—
'Yayedam dharyate jagat'* In fact, this universe is a
manifestation of God i.e., all the universe is God (7/19) and
He is being and non-being both (9/19). The man (soul), has
sustained this universe i.e., the man (soul), by accepting the
free existence of this universe, has started using it for his own
pleasure, and thus it has led him to bondage. If he takes this
universe, as a manifestation or revelation of God, he will be
free, from the shackles of birth and death.
The world , is transitory and kaleidoscopic, but man thinks it
permanent and pleasing, because of his temptation and attachment
for pleasure and things, by having feelings of T and 'mine'. It
is because of his attachment for pleasure and prosperity, that
he cannot behold this world, as a manifestation of God. As a
debouch cannot behold a woman, as mother, so can a person
having attachment for the worldly pleasure and prosperity, not
perceive that the Lord Himself , has manifested Himself , in the
form of the world. This attachment for pleasure sustains the
universe, i.e., is the cause of sustaining , the universe.
Secondly, all human beings, are bom of sperm and ovum,
which themselves are filthy and impure. But a voluptuary thinks,
the body as charming and beautiful, because of his attachment
for pleasure. This thought makes the world.
Once a gentleman said to a saint, who was standing on the
bank of a river, "Sir, the water of this river and the men, on the
* In the Gita the term ’Jagat’ (universe) denotes higher Nature (in 7/ 13),
lower Nature (in 7/5) and higher and lower Nature both (in 7/6).
bridge are flowing." The saint said, "O brother, it is not only
the water of the river, or the men that are moving, but the river
and the bridge themselves, are also moving." It means, that all
of these are moving towards, destruction. One day they will
come to an end. Actually the whole world is perishing every
moment. In fact, the soul is neither bom nor does It decay. But ,
by identifying Itself with the body, It accepts the body’s birth and
death as Its own , birth and death. If It does not identify itself
with the body nor does It accept its affinity for it, this world
will have no existence at all.
The term ’Idam’, means that as both body and the world
are one, and the same, their difference is not real, it is merely
assumed . Therefore, Lord Krsna, in the thirteenth chapter, says
that this body is spoken of as a field (ksetra) (13/1); but where
there is a description of this field, it is a description of the world
(13/5), while the evolutes such as desire, aversion, pleasure and
pain etc., have been described part of the individual body (13/6).
It means, that the world and the body are essentially the same.
If we accept the body as T, it gives birth to egoism (Tness),
and if we accept the body as 'mine', it gives birth to 'mineness',
and both of these lead to bondage. If we realize, that the body
and the world belong to one and the same class, and the man
himself (soul) and God belong to one class, which is quite
different from that of the body and the world, egoism (Tness)
and 'mineness' perish' automatically. These can be wiped out,
by the three Disciplines of Action (2/71), Knowledge (18/53)
and Devotion (12/13). It means, that the assumed affinity for
matter, should be broken off and it can be, by accepting reality
through discrimination.
An Exceptional Fact
A teacher and a pupil have their own separate entity or
existence. But by having love and regard for each other, there
is a further affinity between the two.* Similarly, the soul which

is a fragment of the Lord , has accepted its affinity, with a body
and the world. It is because of this affinity, that there appears to
be a third entity, which is called 'I'ness. This affinity of Tness, is
merely assumed, not real. But the soul, by accepting it as real, gets
into bondage. A teacher and a pupil, have a separate existence,
and both of them accept their affinity for each other. But, out of
the soul (sentient) and the world (insentient or matter), only the
soul has Its own existence. By an error it accepts Its relationship
with the world, which is changing and perishing, every moment.
This assumed relationship, is also decaying every moment. But
it seems real to those, who want to seek pleasure in the world.
It is because of their attachment for worldly pleasures, that a
world, which is never attained, seems to be attained; while God,
Who is ever attainable seems unattained to them. As soon as,
they are free from this assumed affinity for the world, they will
—
realize the reality of their affinity that they have their affinity
for God; and only He, not the world, can be attained.
To wipe out this feeling of Tness, a striver should have a
firm belief , that he is different from matter, he should not expect
anything from the world, but perform actions for the service of
the world, because, whatever strength, intelligence and resources
he possesses, he has received from the world. By following,
this Discipline of Action , the direction of actions and objects,
is towards the world and the self , remains, so he attains self -
realization. By following, the Discipline of Knowledge, also by
using discrimination a striver, by breaking off his affinity for
things and actions, of the world, attains self - realization. Thus,
by breaking off his affinity for matter, he becomes free from his
assumed, Tness. Devotion to God, is aroused in the Discipline
of Devotion, by accepting '1 am only God's, and only God is
* In teacher-taught relationship the duty of the teacher is to do good to the pupil
and the duty of the pupil is to serve the teacher. In the same way every relationship
of the world is to do good to others or serve others without any selfish motive.
mine, I am not of the body, and the world, and the body and
the world, are not mine'. Then a striver having disinclination for
the world, depends only on God and thus he becomes free from
the affinity of the world, and egoism (Tness).
Thus, by following, the Discipline of Action, the Discipline
of Knowledge, or the Discipline of Devotion, in the right
perspective, a striver, becomes free from the affinity of matter
and realizes, God.
—
Appendix When the self gets identified with the lower nature
viz., is identified with ‘ego’ and assumes itself ‘I am’, then by
becoming an embodied soul, it is called higher nature. On one
side of the ‘ego’ (I), there is the world (lower nature) and on
the other side there is God . But the embodied soul instead of
accepting God, accepts His lower nature and sustains it in the form
of the world which leads him to the bondage of birth and death.
—
‘apareyamitastvanyam’ Different from ‘apara ’ (lower) is
‘para’ (higher) and different from ‘para’ is ‘apara’. ‘Apara’
is different viz., belongs to another class. By catching
(sustaining) the alien this ‘para’ has become ‘jlva’ (embodied
—
soul) ‘jlvabhutam’.
—
Apara (kaleidoscopic) and para (unchangeable) both are
God’s nature viz., power. Being powers of God , both are
identified with God because without the powerful, the power
has no independent existence. As nail and hair, in spite of being
lifeless, are not different from the living body, similarly the lower
— — —
nature, in spite of being insentient, is not different from God Who
is sentient ‘sadasaccahamaijuna’ (Gita 9/19). In this way when
‘apara’ and ‘para’ both prakrtis are the embodiments of God,
—
then what remains besides God ? Nothing remains ‘Vasudevah
sarvam’ (Gita 7/19).
God’s integral form consists -of both para and apara nature
meaning that Para, Apara; Sat, Asat; sentient and insentient all
are God.
‘Yayedam dharyate jagat’ means that this world has no

existence in the eye of God as well as in the eye of an exalted
soul. It exists only in the eye of the individual soul. In the
eye of God ‘Sat’ and ‘Asat’ all is He Himself
(Gita 9/19) and in the eye of the exalted soul “ All is God”
(Gita 7/19).
A man (the embodied soul) because of attachment and
aversion has sustained the world in his intellect. The same
fact has been pointed out in the seventh verse of the fifteenth
chapter by the expression ‘manah sasthanlndriyani prakrtisthani
karsati’. By cognising the existence of the world, attachment
and aversion arise.
The embodied self assumed the existence of the world and
attached importance to it. By attaching importance, the desire
for pleasure sprang up which in its turn led it to the cycle of
birth and death. It means that by assuming any other entity
besides God, the being has been snared in the worldly bondage.
Therefore it is the being’s responsibility not to assume any other
entity besides God. If it does not assume the entity of the world,
where is the world?
The Lord declares that earth, water, fire, air, ether, mind,
—
intellect, ego these eight constitute ‘apara’ (insentient) prakrti.*
As the earth is insentient and is to be known, so is ego insentient
and is to be known. It means that earth, water etc., all the
eight belong to the same ‘jati’ viz., class (category)f . Therefore
—
* If there is one thing common in several things, that is called ‘jati’. Earth,
water, fire, air, ether, mind, intellect and ego—in these eight there is oneness
of ‘jati’ (class) but there is not oneness of form viz. , in spite of one class, their
forms are different. Therefore it has been called ‘astadha’ (eightfold). Being the
evolutes of ‘apara prakrti ’ (lower nature), here earth, water etc . , have been called
‘apara prakrti ’ .
t Earth is gross. Water is more subtle than earth. Fire is more subtle than
water. Air is more subtle than fire. Ether is more subtle than air. Mind is more subtle
than ether. Intellect is more subtle than mind. Ego is more subtle than intellect.
the class to which the earth belongs, ego also belongs to the
same class viz., ego like a clod is insentient and is objective in
nature. Therefore the Lord has mentioned ‘ego’ as ‘this’ ‘etad
yo vetti’ (Gita 13/1). ‘Etat’ (this) is never ‘aham’ (I). Therefore
—
the Lord by saying ‘ego’ as ‘this’ means that ‘ego’ is not ‘the
self . When the sentient (self ) identifies itself with ‘ego’, then
—
it gets bound ’ahamkara vimudhatma kartahamiti manyate’
(Gita 3/27). This is called ‘cijjadagranthi’.
—
‘Aharikara itiyarii me’ the pure ego is matter (insentient) in
its nature and belongs to the ‘apara prakrti’ (lower nature) but ‘I
—
am’ this identified ego is not only of ‘apara prakrti’ but it is
conjoined with ‘para prakrti’ (sentient). On Self-realization the
latter ego, which leads to birth and death, does not persist but
the former (ego of apara prakrti) remains.
Actions and objects are neither in ‘para prakrti’ nor
in God but they are in ‘apara prakrti’. ‘Apara prakrti’ is in
the form of actions and objects . The Lord with the help of
‘Prakrti’ brings into being the whole creation. ‘Para prakrti’
viz., the embodied soul, by being attached to actions and objects
(Apara prakrti) and depending on them, gets bound . Attachment
to the ‘Apara prakrti’ and dependence on it means ‘to sustain
the world’. Therefore the Lord at the very beginning of the
——
seventh chapter has mentioned to be attached to Him and to
take refuge in Him by the expression ‘mayyasaktamanah partha
yogam yunjanmadasrayah’. If a striver (the embodied soul) is
not attached to ‘Apara prakrti’ and does not take refuge in it; he
will attain salvation . If he is attached to (loves) God and takes
refuge in him, he will become a ‘Bhakta’ (devotee).
The world has no independent existence. The soul has
cognised the existence of the world which leads it to bondage.
The soul sustains the world which causes pleasure, pain, bondage
In apara prakrti ego is the most subtle. Thus the Lord has described apara prakrti
from the gross to the subtle in due order.
and leads it to the eighty-four lac forms of life, to the life of

ghosts, evil spirits, devils and deities etc., and also paves the
—
way to hells. Sattva, Raja and Tama the three modes don’t
cause any obstacle but attachment to the modes carries it to the
higher regions or middles regions or lower regions ‘karanarii
gunasango’sya sadasadyonijanmasu’ (Gita 13/21). The soul itself
—
gets attached to the modes. Apara prakrti does not get attached
to anyone. Neither Prakrti nor modes, nor senses; nor mind nor
intellect gets attached. But the embodied soul itself gets attached
and thus it feels pleasure and pain and follows the cycle of birth
and death. The soul is independent because it is ‘para’ viz., the
higher nature. The poor apara prakrti does nothing because it is
insentient and is free from desire. The being getting attached to
it and making proper use or misuse of it, goes to high (good)
and low (evil) wombs and goes astray. It means that the being
in spite of being unchangeable, being attached to the changeable
world, becomes the kaleidoscopic world (embodied soul)*
(Gita 7/13). It has an eye on the body only, it does not even
think of its divine nature.
The self identifies itself with the world viz., with the body,
senses, mind, intellect, ego which is altogether different from
—
it this is sustenance of the world. In fact the world is not
ours, because if we had attained the thing which is ours, our
desires would have ended forever and we would have been free
from mineness, fear, worries and desires. But the world can’t
afford us such a thing which is ours viz., of which there is
never any disunion. The entity which is ours, can’t be attained
by the world but can be attained by renouncing attachment to
the world. Our thing (entity) is God. We are the fragments of
—
that God ‘mamaivamso jlvaloke’ (Gita 15/7). The method
to attain Him (from the view-point of Karmayoga) is that the
objects (body etc.,) received from the world, should be used to
—
Here the term ‘Jagat’ stands for the ‘changeable’ ‘gacchatlti jagat’ .
render service to the world without desiring any fruit. A striver

should not be attached to any action or object. It is better not
to harm anyone than to serve them. If we don’t harm anyone
and do not do evil to others, service will be naturally rendered
to them, we shall have not to render it.* We are not proud of
the action which takes place itself and there is no desire for its
fruit. Having renounced pride and the desire for fruit we attain
the thing which is really ours.
In fact ‘apara prakrti’ has no separate existence at all
—
besides God ‘nasato vidyate bhavah’. The individual self has
cognised its (apara prakrti’s) special existence. As money has no
importance of its own but we attach importance to it because
of our greed for it. We are attracted towards the object to
which we attach importance. We attach importance, when we
-
accept evil i.e., some faultst It is due to the evil of lust for
sex, there is attraction for woman; because of the evil of greed
there is attraction for money ; because of the evil of delusion,
there is attraction for family and so on. But when we identify
ourselves with those evils, we don’t perceive those evils as
evils and we don’t know that we, by assuming their (apara
prakrti’s) existence, are attaching importance to them. When
this identification is wiped out, evils stay no more in us and
—
* If we don’t do evil to others, there will be two things either we shall do
nothing, or if we do, only service will be rendered. By doing nothing and by serving
—
others by these two things, attachment to the world is renounced. The reason is
that by doing nothing, no evil is done and by the service which is rendered itself
—
to others all evils are wiped out . As while eating food a man holds ‘I eat’ thus
the pride which is attached is not attached in the digestion of food because food
is digested itself. Similarly when service is rendered itself, the pride of doership
and attachment to the fruit of action, are naturally renounced.
t All the worldly pleasures are bom of evils. When we accept evils, they
seem to provide pleasure. Because of the lust for sex a man can’t live without
woman. Because of greed a man can’t live without wealth. Because of delusion
a man can’t live without family . It is because of evils that a man can’t perceive
the value of renunciation.
842 SRIMADBHAGAVADGITA [Chapter7
virtues are not apparent (viz., they don’t come to light).

In endless universes, three worlds, fourteen spheres, insentient-
sentient, unmoving-moving, land creatures-aquatic creatures-sky
creatures, placental-bom from egg-bom of perspiration-sprouting
from ground, Sattvika-Rajasa-Tamasa, men, deities, manes,
celestial-musicians, animals, birds, insects, moths, ghosts-
spirits-devils-brahmaraksasa (demons) etc., whatever beings
—
are seen, heard , studied and imagined, in all of them there is
nothing besides the two natures (Prakrti) ‘para’ (higher) and
‘apara’ (lower). Whatever is seen, heard, studied and imagined;
and the body-senses-mind-intellect-ego by which the actions of
seeing, hearing, studying and imagining are performed, are all
‘apara’. But he who sees, hears, studies, thinks, knows, assumes
—
is ‘para’. ‘Para’ and ‘apara’ both being the powers of God, are
inseparable from God viz., they are the manifestations of God.
Therefore in the inside and outside of endless universes and
in the form of infinite universes, there is nothing else besides
—
God ‘vasudevah sarvam’ (7/19), ‘sadasaccahamaijuna’ (9/19).
All the philosophies and diverse opinions of the world have been
propounded by their heads (acaryas) but ‘Vasudevah sarvam’ is
not the philosophy or opinion of a particular ‘acarya’ (head) but
it is the irreversible principle of Lord Krsna within which all
philosophies and diverse opinions are included.
The individual self has assumed the independent existence
—
of the ‘apara’ ( world) ‘yayedam dharyate jagat’. ‘Apara’ is
God’s but this self is bound because it has assumed ‘apara’ viz.,
body-senses-mind-intellect-ego its own and for itself. Therefore
if a striver perceives (sees) the world, it is his personal view.
The personal view is not a principle. Whatever is seen is limited
while the ‘Reality’ is limitless. As the sun appears like a metallic
dish, but actually it is not of the size of a metallic dish but it is
several times bigger than the earth.
If the world is in cognizance of a striver, he should serve
it in a disinterested manner. The assumption that the world is

his and for him and also the tendency to derive pleasure out
of it, is anti spiritual discipline and is the cause of bondage.
The reason is that the body-senses-mind-intellect etc., whatever
we have, is of the world and for the world. Therefore if the
things received from the world, are used in rendering service
to the world, the world will not appear as the world but it
will be seen as the manifestation of God, which really it is.
It means whether a striver assumes the world as true or the
self as true or God as true, by anyone of the assumptions,
he can practise spiritual discipline and can attain the final
reality ‘Vasudevah sarvam’.
—
Link: In the previous verse, Lord Krsna said, "The higher
( sentient ) nature, has sustained the lower ( insentient ) nature ."
He clarifies it, in the next verse.
3Tjt «£> cfct 4t WTW:

etadyonini
*
bhutani sarvanityupadharaya
II
^ II
aharh krtsnasya jagatah prabhavah pralayastatha
Know, that all beings have evolved from this twofold prakrti
.
(the insentient and the sentient nature) I am the origin (prabhava)
of the entire creation and then, it dissolves in Me (pralaya) 6 .
Comment: —
— —
'Etadyonini bhutani' All the beings gods, men, animals,
birds etc., which move and also trees, creepers and grass etc.,
which do not move, have their origin, in the union of My
insentient and sentient Nature.
In the twenty-sixth verse of the thirteenth chapter also, the
Lord declares, "Whatever being, moving or unmoving is bom;
know that, as emanated from the union of Ksetra ( matter) and
Ksetrajna (spirit)." The same fact has been pointed out, in the
fourth verse of the fourteenth chapter, when He declares, "My
prakrti (nature) ( primordial matter), is the womb of the bodies
of creatures and the soul (seed), which resides in those bodies,
is My fragment." The same seed or soul, has been called His
higher (sentient) Nature (7/5), and His eternal portion (15/7).
—
'Sarvanltyupadharaya' In the universe all the moving and
unmoving creatures, are bom of the union of the sentient and the
insentient nature (matter). It means, that soul has accepted matter,
as its own, and keeps its company, and so beings are bom So
think of this fact i.e., understand it in the right perspective, or
—
accept it.
’Ahaiii krtsnasya jagatah prabhavah pralayastatha' All
objects emanate from God, and again dissolve in Him. So the
—
Lord declares, "I am the origin of the entire creation, and again
it dissolves in Me."
The Lord, is the source of entire creation because, creation
comes into existence, by His will* (Chandogya. 6/2/3). As a
potter, makes earthenwares and a goldsmith makes ornaments
of gold , so does the Lord create this world. Thus, like a potter
and a goldsmith, He is an efficient cause, of this world .
The universe, again dissolves in Him. As an earthen vessel
is of clay, it was clay in the past, before it was moulded into
this shape and will remain clay, when the vessel is broken into
pieces. Similarly , the creation is bom of the Lord, resides in Him
and merges (dissolves) in Him. Thus, he is the material cause
of this creation. This is knowledge. The realization, that in the
world there is nothing besides the manifestation of the Lord, is
Vijnana (real knowledge of Manifest Divinity).
* There is a fact which needs attention that only Ksetrajna (spirit), not
Ksetra (Matter) has accepted this affinity. If it does not accept this affinity, it can't
be reborn because, "Attachment to these Gunas (modes) is the cause of his birth
in good and evil wombs" (13/21).
Verse 6] SADHAKA-SANJiVANI 845
In the expression 'Krtsnasya jagatah', Lord Krsna declares

Himself to be the origin of entire creation, and also its dissolution.
Here it is appropriate for Him, to talk of Himself as the origin
and dissolution of Matter (insentient Nature). But how is the
origin of soul (sentient or higher nature) and its dissolution,
possible? The soul is eternal, omnipresent, immovable, constant
and everlasting (Gita 2/24), while the world is ever-changing. But,
here the word 'creation' denotes, both the lower nature (matter)
and higher nature (Soul). The reason is, though the soul is eternal,
changeless and constant , yet It identifies Itself with perishable
matter and thus accepts its (insentient's) creation and dissolution
as Its (sentient's) own creation and dissolution. So, the soul is
said to be bom and decayed. Therefore, Lord Krsna, has declared
Himself to be the origin of the entire creation and also its end.
Thus, within creation, (i.e.,) all the moving, unmoving; sentient,
insentient beings, will be included. Moreover, Lord Krsna, in
the thirteenth verse of this chapter, declares, "The whole of this
creation, being deluded by objects evolved from the three modes
of nature, does not know Me." Only the sentient can know Him.
Therefore the term "Jagat" (universe), includes both matter (the
insentient), as well as soul (the sentient).
In the eighth verse of the sixteenth chapter, according to men
of demoniacal traits, the universe includes both insentient and
sentient beings, because they accept all beings, not only insentient
ones, as unreal. If the term 'Jagat' (universe), is interpreted as
only matter, the followers of non-dualistic principles, who accept
the universe as unreal, untrue and baseless, will be included,
among men of demoniacal traits, which is totally improper and
unjustified. Similarly, in the twenty-sixth verse of the eighth
chapter, there is description of the two paths, the bright and the
darkness of the world. But the paths, can be followed by the
sentient only. The sentient , by identifying with matter, is called
'Jagat' (world or universe).
Thus, we conclude that soul by identifying Itself with

Matter, is called embodied soul (world or universe). But, when
having disinclination for Matter, it realizes its identity, with pure
consciousness (God), this individual soul becomes, the Cosmic
Soul. Such a person is called a Yogi.
—
Appendix The ‘Apara prakrti’ is that which may know neither
(to) itself nor others. The ‘Para Prakrti’ is that which may know
itself and also others. All beings moving and unmoving are bom
—
by the union of the two apara and para (Gita 13/26).
The main defect is one which appears in different forms with
—
the difference in places and that is attachment to the ‘apara’.
If this evil is bom, it will give birth to all other evils and if
this evil is wiped out, all evils will be wiped out. Similarly
the basic virtue is also one which reveals all virtues and that
—
is attachment to God.
We may assume ‘apara’ eternal or transient but our relationship
—
with it is transient this is a unanimous fact. This attachment to
—
this apara is the cause of birth and death ‘karanam gunasarigo’sya
sadasadyonijanmasu’ (Gita 13/21). This is the seed cause ofthe world.
“I am the origin of the entire creation and again it dissolves
—
in Me It means that I create this moving-unmoving world and
only I am created; I destroy the world and only I am destroyed
because besides Me there is no other cause or effect of this
world (Gita 7/7) viz., I am its instrumental cause and I am its
material cause. Therefore I have manifested Myself in the form
of the world.” In the nineteenth verse of the ninth chapter also
—
the Lord declares ‘amrtam caiva mrtyusca sadasaccahamarjuna’
viz., ‘I am immortality as well as death; I am also being and
non-being both’. In Srimadbhagavata the Lord declares
atmaiva tadidam visvam srjyate srjati prabhuh
—
trayate trati visvatma hriyate haratisvarah
( 11/28/6)
“Whatever thing there is manifest or unmanifest that is only
Verse 7J SADHAKA-SANJIVANI 847
omnipotent God. The entire creation which is appearing, He is its

efficient cause and He is also its material cause viz., he creates
the universe and He Himself is created as the universe. He is
the protector and he is the protected. The same Soul-Universal,
God destroys the universe and He Himself is the universe which
is destroyed.”
In Taittiriyopanisad it is mentioned, “I am food and I am
—
also the eater of the food” ‘ahamanna-mahamannamahamannam,
ahamannado’hamannado’hamannadah (3/10/6).
It: means that apara and para prakrti and all beings that are
—
bom by their union all of them are only God. The cause is
also God and the effect is also God.
—
Link: In the preceding verse, Lord Krsna declared Himself
to be the origin of the whole universe ( world ). In the next
verse, He declares that besides Him there is nothing else, in
the universe.
TTfr: M 4 cR I
Tff T
^ URJHIUM T||V9 H
mattah paratararh nanyatkincidasti dhananjaya ^
mayi sarvamidam protaih sutre manigana Iva
O Arjuna, of this world there is no other cause higher than
Me. As yam beads are strung on the thread, so all the worlds are
permeated by Me 7 .
Comment: —
—
'Mattah parataram nanyatkincidasti dhananjaya' There is
nothing else besides Me, the origin of the universe. As air is bom
of ether, resides in ether and merges in ether without having any
independent existence of its own, so is the universe bom of the
Lord, remains established in Him and merges in Him i.e., the
universe has no independent existence of its own, besides the Lord.
Here the term 'Parataram', means that the Lord is the root
cause of all things, persons, incidents, circumstances and time
etc., of the world. He, is the cause of all causes. There is no
cause of Him, It means, that they all seem to exist, in His true
light, only He pervades, all of them.
Lord Krsna, in the second verse of this chapter, announced
that He would unfold in full, the knowledge (wisdom) along
with real knowledge of the manifest Divinity (Vijnana), having
known which , nothing else would remain to be known. But, here
He declares, that there is no other origin of the universe, besides
Him. In both the verses, by using, the expression 'Na anyat' (No
anything), He means that, when there is nothing besides Him,
how can anything else remain, to be known after knowing Him?
Therefore, Lord Krsna says, "All this is threaded (strung) on Me"
and further, He declares 'All is God' (7/19) and '1 am being and
non-being both' (9/19). The effect, has no independent entity,
except its cause. The cause, only is manifest in its effect. When
the cause, is realized (known ), the effect, merges in the cause.
It means that the effect has no separate identity from the cause.
Similarly, it can be realized, that God is the cause and the world,
is the effect. Hence, the world has no separate entity from God.
This is God-realization. Actually, it is He who manifests Himself
in different forms i.e., this universe is nothing besides, Divine
manifestation. Thus a striver, will come to know that the entire
universe, is His manifestation.
—
'Mayi sarvamidam protam sutre manigana iva * "The whole
universe, like clusters of yam-beads formed by knots on a string,
is threaded on Me." As in the cluster of yam-beads and in the
thread, there is nothing besides the thread; in the world, there is
nothing else, besides the Lord . As the beads and thread, though
being one and the same, seem different, all the beings having
different shapes and names, seem to be different, but actually,
it is all Divine manifestation. Lord Krsna, in the second verse
of the thirteenth chapter, declares, "Know Myself, to be the

'Ksetrajna' (soul) in all the Ksetras (fields or matter)." It means,
that His lower nature in the form of beads, is His own self and
His higher nature in the form of thread , is also His own self. He
pervades both the two. So long as, a striver attaches importance
to the world, he cannot realize God, Who pervades everywhere,
in this universe. But, when one comes to know the reality, he
realizes that He and only He pervades, everywhere, and there
is nothing else, besides Him. To stress the fact, that all things
are pervaded only by God, the Lord has described Himself , as
the cause of all manifestations.
—
Appendix As the clusters of yam-beads formed by knots
on a string are threaded, in them there is nothing besides the
thread, similarly in the world there is nothing else besides God.
It means that apara prakrti in the form of yam-beads and para
—
prakrti in the form of the thread in both only God pervades.
In the formation of yam-beads there is predominance of apara
prakrti and in the formation of thread there is predominance of
para prakrti. The term ‘Maniganah’ has been given in plural
number which means that the apara prakrti consisting of unmoving-
moving, aquatic creatures-land creatures-sky creatures, fourteen
spheres and eighty-four lac forms of life etc., is divided into
infinite forms and infinite groups.
The distinction between Apara and Para is because of the
Apara prakrti, as the soul by assuming the existence of the Apara,
by valuing it and by establishing relationship with it, has become
the embodied soul (fifth verse of this chapter). Therefore Apara
prakrti is there in the world as well in the embodied soul. But
in God there is neither Apara, nor Para; nor the world nor the
embodied soul. It means that there is neither thread nor beads
but only cotton is there. Similarly there is neither apara nor para
but there is only God. The same fact has been described by the
Lord ahead upto the twelfth verse. From the term ‘mattah’ used
in this verse upto the expression ‘matta eva’ used in the twelfth
verse, the Lord has mentioned this fact that there is nothing else
% X ’
besides Him. Here the term ‘mattah’ denotes entire God (God in
—
full) Who is the owner of both prakrtis Para and Apara.
The cause changes into effect; as cotton is changed into
thread and the seed grows into a plant. Therefore God being
the Supreme cause of all, only He manifests Himself in all
—
forms ‘Vasudevah sarvam’. Therefore it is a misperception to
see any other entity besides God.
—
‘Mattah parataram nanyatkincidasti’ He who is better
(superior) of the two is called ‘paratara’. God is unique
(unparalleled), besides Him there is nothing else, then how can
He be ‘paratara’ (superior to anyone)? The term ‘paratara’ does
not apply to Him. Here the term ‘paratara’ has been used in order
to mention the uniqueness of God. It means that there is nothing
else besides God and therefore there is no question of anyone
being superior to Him. In the Upanisad it is mentioned
purusanna pararii kincitsa kastha sa para gatih
—
*
( Katha. 1/3/11)
that Purusa. He is the Highest
“There is nothing else besides
limit and the Supreme destination of all.” Aijuna while addressing
Lord Krsna also says —
‘Na tvatsamo’styabhyadhikah kuto’nyolokatraye’pyapratima-
—
prabhava’ “In all the three worlds, there is none equal to You;
who could then possibly excel You (Gita 11/43)?”
—
Link: Now Lord Krsna, in the verses eighth to twelfth,
declares that He Himself becomes all the manifestations.
-
cbl cH Tn-iif H
^ I
raso'hamapsu kaunteya prabhasmi sasisuryayoh

pranavah sarvavedesu sabdah khe paurusam nrsu
O son of KuntI! I am the taste in water, radiance in the moon
and the sun; I am the sacred syllable Om, in the Vedas, sound in
ether, and manliness, in men 8 .
Comment: —
[Generally people attach a lot of importance to money.
So, greedy people have a natural inclination to earn money and
accumulate it. Similarly, by accepting the fact that the Lord is
the source of the entire creation (7/6), there is no existence of
the creation besides the Lord. By accepting this fact, a striver has
his natural inclination, towards Him without making any effort.,
The same fact, has been pointed out by the Lord, in the eighth
verse of the tenth chapter, when He declares, "I am the source of
the creation, all things evolve from Me. Knowing this, the wise
adore Me, with all their heart." In the forty-sixth verse of the
eighteenth chapter, He declares, "He from whom the evolution
of all beings is, by whom all this is pervaded, worshipping Him
through the performance of his own duty, man attains perfection."
Here the same principle is explained further.]
—
'Raso'hamapsu kaunteya' ’O son of KuntI! I am sapidity
in water’. Water emanates, from a subtle form of sapidity, (rasa
tanmatra)* it remains in it and it merges in it. If the taste is
removed from water, water cannot remain water.
—
'Prabhasmi sasisuryayoh' "I am radiancef (light), in the
—
* The causes of the five gross elements earth, water, fire , air and ether are
respectively smell, taste, form, touch and sound which are called five Tanmatra
(seeds). These five seeds can’t be known by senses and mind but they are only
assumed by hearing the scriptures. The evolutes of these five seeds are also smell ,
taste, form, touch and sound which can be known by senses and mind.
—
fin subtle element fire there are two powers radiance (brilliance) and
combustion (burning). Radiance is called 'Prabha' and combustion is known as
Teja'. The power of radiance can function without the power of combustion as in
gems and the moon , but the power of combustion can't function without radiance.
Here in this verse there is predominance of radiance while in the ninth verse of
moon and the sun." Without radiance the moon and the sun ,
will lose their essence.
—
' Pranavah sarvavedesu' "I am the syllable Om, in all the
Vedas." First of all, there was revelation of the syllable Om. It
was from this sacred syllable Om, that Gayatri was revealed and
it was from Gayatri, that the Vedas were revealed. Therefore,
the gist of the Vedas, is the sacred syllable Om.
—
'Sabdah khe Ether, emanates from the subtle element, sound,
it remains in it and merges in it. Therefore, sound manifests
itself as ether. Without sound , ether is meaningless.
—
' Paurusam nrsu' "I am manliness in men. ' It is not enough
1
for a man to possess the human body, in order to gain worldly

riches, knowledge, name and fame etc., but all these are perishable.
The real man, is he who has attained God-realization, the ultimate
aim of human life. God existed in the past, exists now and will
also exist, in future, because He is eternal. Therefore, a man's
'Purusartha' exertion consists in making efforts with promptness
and zeal, to realize God. Without attaining Him, human life is,
in vain.
mentioned —
Appendix In the sixth and seventh verses the Lord has
that He is the cause of the entire creation. Therefore
now the Lord describes His divine glories in the form of ‘cause’
from the eighth verse to the twelfth verse. Though the effect has
special characteristic which is not found in the cause, yet the
cause has its independent existence viz., without cause the effect
has no independent existence. As earth (clay) is the cause and
jar is its effect. Water can be filled in a jar but this characteristic
is not found in the earth. But without earth (clay) a jar has
no independent existence. It means that the cause is changed
this chapter there is predominance of the power of combustion. So there the
term Teja' has been used.
The sun and fire possess both of these powers while in the moon there is
only radiance, and instead of combustion there is mildness.
into effect. In making a jar, the doer, the material (cause) and
—
the effect the three are not one viz., the cause (clay) and the
effect ( jar) are of one class but the doer (potter) has his different
(independent) existence. But in creating the universe the doer,
—
the material and the effect these three are only God. Therefore
sapidity is also God and water is also God. Radiance is also
God and the moon and the sun are also God. ‘Oiii’ is also God
and the Veda is also God. Sound is also God and ether is also
God . Manliness is also God and man is also God.
[The earth is changed into the form of a jar but God does
not change into the form of the world. The reason is that the
thing which is changed is mutable while God is immutable. As
in the dark a string (rope) appears in the form of a snake or
the snake appears in the form of a coil, similarly God appears
in the form of the world. It means that in God there is no
distinction of effect and cause because there is nothing besides
Him. There is a distinction between the cause and the effect
from the man’s point of view. Therefore in order to explain it
to men, by assuming the existence of some other thing or the
other, God is described, discussed, considered and reflected upon
—
and there are questions and answers etc., on Him ‘nodyam va
pariharo va kriyatam dvaitabhasya.]
tjrqt TRT: cTSTSTlffiT I

'Jilcj'j
^ II
punyo gandhah prthivyam ca tejascasmi vibhavasau
•
sarvabhutesu
wm
jivanam tapascasmi tapasvisu

I am pure fragrance of the earth, the lustre in fire; I am the
life-force in all beings, and austerity in ascetics. 9
Comment:—
—
’Punyo gandhah prthivyam’ The earth is bom of subtle
element, smell, stays with it, and merges in it. The earth, is of
no importance without pure fragrance, fragrance is a characteristic
of earth. So, the Lord declares, "I am pure fragrance in earth."
The Lord , uses the objective 'punya' (pure) in order to explain
that naturally there is pure fragrance in the earth. But bad smell
is produced, because it becomes polluted.
—
'Tejascasmi vibhavasau ' Combustion is bom of subtle
element, fire, is inherent in it, and at the end, merges in it.
Therefore, in fire combustion is the essence. In fire, if there is
no combustion it is useless. So the .Lord is that combustion.
—
'JIvanam sarvabhutesu' Lord Krsna declares, "I am life, in
all beings." All beings possess life-power, by which they are
alive. It is because of that power, that man even in sound sleep,
remains different from a dead man.
—
'Tapascasmi tapasvi§u' Endurance, in the pairs of opposites, is
called austerity (tapa). But real austerity, is that in which a striver
remains uniform (unchanged), unaffected in difficulties, which
he has to face, in realizing God. This austerity, is an invaluable
possession, of ascetics. Without austerity, they cannot be called
ascetics. So Lord Krsna declares, "I am, austerity in ascetics."
—
Appendix In the creation of the universe God is the agent
(doer), God is the cause and God is the effect. Therefore smell
and earth, lustre (combustion) and fire, life-power and beings,
—
austerity and ascetic all of them (cause and effect) are only
—
God. The reason is that Para and Apara both being the power
of God are inseparable from Him. Therefore the entire universe
which is bom by the union of Para and Apara is only the
manifestation of God .
—
‘Punyo gandhah’ ‘Gandha-tanmatra’ (smell-subtle element)
is the cause and earth is its effect. By calling the smell pure the
Lord means to say that the cause (tanmatra) is ever pure. Impurity
is caused by alteration (modification) in the effect. Therefore as
fragrance tanmatra is pure, similarly sound, touch, colour and
—
taste tanmatras should also be considered pure.
TRTrR I
ITT
fteTCcNf ^
^ ^ Fmi ll II
bljarii mam sarvabhutanam viddhi partha sanatanam
buddhirbuddhimatamasmi tejastejasvinamaham
O Partha, know Me as the eternal , (Sanatana) seed of all
beings; I am the intelligence of the intelligent , the glory (splendour),
of the glorious. 10
Comment: —
'Bijaih mam sarvabhutanam viddhi* partha sanatanam'
O Partha, I am the eternal seed (source), of all beings. All of
—
them, are bom of Me, Who am their seed , they live in Me and
in the end, merge in Me. They without Me have no existence
of their own.
A seed, grows out of a tree and it perishes, after creating a
tree. But the seed, described in this verse, is eternal without its
origin and end. In the eighteenth verse of the ninth chapter, it
has been called an 'Imperishable seed'. Remaining imperishable
and unaltered, this eternal seed, is the source, producer, resort
and illuminator, of the entire universe.
In the Gita, the word 'seed', has been used , both for God and
the embodied soul. In this verse, 'Seed ' denotes God, because
here, the divine glories have been described. In the thirty-ninth
verse of the tenth chapter also, the word 'seed' denotes, God
because there, Lord Krsna declares, "I am the seed of all beings."
In the eighteenth verse of the ninth chapter also, this word has
* In the sixth verse of this chapter Lord Krsna used the term 'Upadharaya'
( know ) and here he uses the term 'Viddhi' (know ) . It means that he wants to say
that the striver should understand , know and accept the fact that the universe is
nothing besides the Divine manifestation.
been used for God, because, in the nineteenth verse of that

chapter, Lord Krsna says, "I am being and non-being both." In
the fourth verse of the fourteenth chapter, the term 'seed', stands
for embodied soul. The seed, signifies the embodied soul, only
when, it has accepted Its affinity for matter (nature), otherwise
it is a super-soul (God).
—
’Buddhirbuddhimatamasmi’ "I am the intelligence, of the
intelligent." People are called intelligent, only because of their
intelligence, otherwise they would be called, dull.
—
'Tejastejasvinamaham ' The Lord, is the glory of the glorious.
This glory is a divine trait. Liberated souls, possess a special
aura, which enables even dissolute and immoral persons, to
become virtuous.
An Exceptional Fact
God, is the origin of the whole universe. He always
pervades, everywhere. He exists, even when the entire universe
perishes. In the universe, there is nothing besides God. Therefore,
in the Upanisads (parts of different branches of Vedas), there
are illustrations of gold, clay and iron. As in ornaments, made
of gold, there is nothing besides gold, in the pots made of clay
there is nothing besides clay and in the arms and weapons made
of iron , there is nothing besides iron. Similarly, in the entire
universe which is bom of God, there is nothing besides, God. In
the Gita Lord Krsna, has given the illustration of a seed. A seed,
is bom of a tree and after giving birth to a tree, it perishes. But,
God is not an ordinary seed, He is an eternal seed (7/10) and an
imperishable one (9/18). It means, that unlike an ordinary seed
which after creating another tree, perishes, He does not perish,
He remains the same.
Gold, clay and iron, are seen with physical eyes, in ornaments,
earthenwares and arms respectively, but God is not seen in the
world. So the seed too is not seen in a tree. When a tree sprouts
Verse 10] SADHAKA-SANJiVANl 857
the seed in the form of fruit, then we come to know that the
tree is bom of that particular seed, though the tree grows out
of a seed and ends in a seed. Similarly, God, is the seed of the
entire universe. This universe is bom of Him, and merges in
Him. In the end only God remains (Srunadbhagavata 10/3/25).
Those, who see only the tree and the world instead of the seed
and God, do not observe in the right perspective. It is only, He
Who reveals Himself, in various forms (Chandogya. 6/2/3).
The universe, including a body, is made of five subtle
—
elements earth, water, fire, air and ether, but it so appears only
if we think over it deeply otherwise not. If we say that these
physical bodies, are made of earth because there is predominance
of earth-element, people without a deep thought, do not believe,
because they say that bodies are different from earth (clay) with
which they wash hands. But if the entire universe is burnt to
ashes, nothing will remain, besides earth (clay).
If we think deeply, we come to know that a body , is bom
of the parents' sperm and ovum, which arise from com (grain),
grown out of earth. Thus a body is said to be bom of earth. In
the end, it merges in earth. After death a body is either buried,
or burnt or eaten by animals and birds. In either case it returns,
into earth. Thus, the origin and end of a body, is earth. It means,
that its middle, is also earth, though it is not seen with physical
eyes but it can be conceived by thought. Similarly, by thinking
seriously, the world can be perceived , as a manifestation of the
Lord . In the entire universe, there is nothing else besides the Lord.
Having created the universe (the bodies), He has also entered it
(Taittiriyopanisad 2/6). He, as the self (soul) also abides in these
bodies. Thus the entire universe is His manifestation .
—
Appendix The Lord’s purpose in calling Himself the seed
of all beings is that all beings are His manifestation. There are
—
infinite universes and in those universes there are endless beings.
But the seed of those endless beings is only God. In spite of the
creation of endless universes, there is no diminution in that seed,

because that seed is not subject to diminution (Gita 9/18). With
that one seed several kinds of imiverses are bom (GTta 10/39).
We may scan the seed with a keen sight (subtle sight) yet the
fruit, flowers and leaves will not be visible in it because they are
latent in that seed in their causative form. Even the two leaves
—
bom of the same tree, are not similar Even this diversity is
present in that seed.
There are several kinds of a thing in the universe. In different
countries there are several castes (classes) of human beings. In
their bodies there is so much difference that even the lines of
the thumbs of two men are not similar. Their shapes, natures,
interests, temperaments, assumptions and feelings etc., are also
different. There are several kinds of cows, buffaloes, sheeps,
goats, horses, camels and dogs etc., and in each kind (class)
there are several sub-classes. Among trees also each kind of
tree has several classes. Similarly there are endless differences
in each kind of knowledge (art). There are three main colours
and by their mixture several colours are formed. Out of them in
each colour there are so many differences that two men don’t
perceive a colour similarly. Thus in the universe any two things,
which appear similar, are not really similar. In spite of so much
diversity, the seed of the universe is only one. It means that
God alone manifests Himself in numberless forms and in spite
of manifesting Himself in different forms He remains one.*
God is endless from all viewpoints such as place and time
* In spite of diversity among beings, there should be the unity of love among
them. As a thorn pricks the foot but the eyes are filled with tears, the same feeling
—
for the welfare of others should prevail among all beings ‘sarvabhutahite ratah’
(Gita 5/25 , 12/4). Only love is the feeling which knows no distinction. There
caln’t be any distinction in love. All become one in love. In knowledge there is
no difference in reality but differences in opinions persist. In love there is no
difference in opinions. Therefore there is nothing beyond love. By love even the
Lord of the three worlds becomes submissive to the will of the lover.
etc. When even the universe created by God is endless (limitless),

how can a limit be set to God ? Upto this day whatever has
been thought of, whatever has been said, whatever has been
written, whatever has been assumed about God, even if all this
is combined, it remains incomplete about Him. Not only this
even God Himself can’t describe the full details about Himself,
if He is able to describe it, how will He remain endless?
aMctdi cbjM ' tHifactPitaHj

II
balarh balavatam caharii kamaragavivarjitam
dharmaviruddho bhutesu
•
kamo’smi bharatarsabha
•
O Arjuna, I am the strength of the strong without their desire
and passion; in beings, I am desire that is not in conflict, with
virtue or scriptural injunction. 11
Comment: —
—
'Balam balavatam caham kamaragavivarjitam' The strength,
free from desire and attachment, utilized on noble and holy cause
and sanctioned by scripture and saints, gets sanctified and therefore
the Lord declares, "I am the strength of the strong, free from
desire and attachment.” This strength is acceptable.
Lord Krsna Himself , has explained that the strength possessed
of attachment and desire, should be abandoned (17/5) because
it is a demoniacal trait. Similar, is the case with strength used
in 16/14, 16/18 and 18/53. In 6/34, it has been used as an
adjective for mind, and it is a demoniacal trait, because it also
possesses, attachment and desire. Thus, such strength (power), is
to be abandoned. But, strength free from desire and attachment,
as explained in 7/11 as well as in 17/8, is sanctified strength,
which is acceptable.
'Dharmaviruddho bhutesu kamo’smi bharatarsabha' "I am
—
righteous passion approved by the scriptures." Desire, free from

attachment and pleasure* is laudable, because it helps in producing
offsprings and it remains under control of man. But sexual desire,
possessed of attachment and pleasure, misguides a man, enables
him to perform actions, against dictates of scriptures and leads
him to afflictions, sins and degradation.
People who, by using birth-control methods, indulge in
sexual intercourse for sensual pleasure, pave their way to hell.
Men and women , in the true sense of the terms, are those
who have the capacity to produce children, otherwise they are
impotent. An eunuch , is not authorized to perform religious
rites, such as religious sacrifice and offer water and food etc.,
to manes. A woman, is called a mother, because she gives birth
to children, who call her mother. If the potentiality of generating
children is destroyed, she no more deserves to be addressed as
—
'Mother' a very venerable vocative. Therefore, strivers should
have sexual desire to produce children, according to ordinance
of the scripture, in order to lead a pious family life, or they
should observe celibacy.
—
Appendix The entire moving universe is bom of passion.
Therefore a man’s passion not conflicting with righteousness
and which is approved by the scriptures, is the manifestation
of God. The Lord has already declared “mattah parataram—
nanyatkincidasti” (7/7) (there is nothing else besides Me) and
—
further He will declare “ye caiva sattvika bhava” (7/12) (all
entities bom of sattva, rajasa and tamasa are evolved from Me)
and ‘Vasudevah sarvam’ (7/19) (all is God ). Therefore just as
righteous desire is the manifestation of God, similarly unrighteous
passion is also not different from God. Those who act being
guided by unrighteous desires, pave the way to hells in the forms
* Here the desire stands for the desire of the householders sanctioned by the
scriptures rather than the desire which has been mentioned as the most sinful in
the thirty-seventh verse of the third chapter.
of God because hells are also God only. But the aim of the Gita
is not to lead a man to hell or to the cycle of birth and death
but is to lead him to the attainment of salvation. The aim is
ever for salvation or bliss, not for sufferings. No one wants pain
(suffering). Atjuna has also entreated Lord Krsna to tell him the
highest good for him.* For example, words are good and also
bad, but in grammar only the good words are reflected upon,
because grammar etc., also aim at a man’s salvation. .
% -eH uifachi sjrar

% Trfsril
TRrT TT
^ fcT d l P c i
ye caiva sattvika bhava
'
Sf
^ H
rajasastamasasca ye
matta eveti tanviddhi na tvaham tesu te mayi
Whatever entities are bom of sattva (mode of goodness or
purity), of rajas (mode of activity or passion) and tarnas (the mode
of inertia or ignorance), know them all, as evolved from Me; yet
still neither I am in them, nor are they, in Me. 12
Comment: —
’Ye caiva sattvika bhava rajasastamasasca ye’ It means, —
that in the entire universe, all the Gunas (attributes of things
and actions) evolve from God. He is the root, support, base
and illuminator of all of these. Whatever, singularity is seen
in the entire universe, that is the Lord's. So, a man should
have inclination towards Him, rather than, towards the mode
of goodness etc. This inclination towards God, will lead him to
emancipation, while inclination towards the mode of goodness
etc., will lead him to bondage.
Actually all the objects, attributes (modes) and actions, are
* < yacchreyah syanniscitaiii bruhi tanme ’ (Gita 2/7)
‘tadekam vada niScitya yena sreyo’hamapnuyam’ (Gita 3/2)
‘yacchreya etayorekarh tanme bruhi suniscitam’ (Gita 5/1 )
nothing else, besides the manifestation of the Lord. Now a question

arises, when every action is a manifestation of the Lord, why
is there, sanction or prohibition for these? The answer is, that
actions which are sanctioned by scriptures, result in favourable
and happy circumstances, while actions which are prohibited
(forbidden), result in unfavourable and sad circumstances. So, if a
person performs forbidden actions, regarding these as manifestation
of the Lord, the Lord as a result of those actions will manifest
Himself, in the form of punishment and hell.
As far as actions are concerned, a striver should perform
only those actions, which are sanctioned by the scriptures. As far
as, acceptance (assumption) and knowledge, are concerned, one
should accept that God exists and he should know the self or
the world. By assuming the existence of God, he should develop
a keen desire to attain Him. He should try to please Him, by
obeying Him and by following His principles. He should also know
that bodies and the universe, are kaleidoscopic and perishable,
and these are neither his nor meant for him. By knowing this
fact, he should cease attachment for them. By doing so, he will
realize the reality. But, even after knowing the fact that they are
perishable, if a striver, attaches importance to them, he will not
be able to attain emancipation .
—
'Matta eveti tanviddhi’ All are evolved from the Lord viz.,
He is all in all; the cause and the effect, which seems distinct.
But, the effect has no separate and independent existence, from
the cause. Therefore, the effect is a manifestation of the cause,
only. As in ornaments made of gold, there is nothing else, besides
gold, similarly the universe evolved from God is nothing else,
besides God .
By using the phrase 'Matta eva' Lord Krsna, means that
His lower nature and higher nature, are not different from Him.
As an appendix to the seventh chapter in the ninth chapter,
Lord Krsna declares, "Through My nature, I bring forth again
Verse 12] -
and again, all this multitude of beings" (9/8) and further, He

declares, "With Me as the supervisor, nature brings forth, the
whole creation" (9/10). Actually, both of the declarations, are
one and the same. In both the cases, there is predominance of
God . The same fact, has been pointed out here in 7/6. "I am the
source and the end of the entire universe." While concluding it,
He declares, "Whatever entities there are bom of sattva, rajas
and tamas, know them all, as evolved from Me."
The Lord, having promised to discuss knowledge and
realization, started the topic by mentioning that among thousands,
one scarcely knows Him, in tmth. Then having explained His
higher and lower natures, He mentioned these as the source
of all beings. Then, He explained that He, is the source of the
universe (7/7). The same fact, has been pointed out here, while
concluding the topic of His divine glories, when He declares
"Know that the sattva (mode of goodness), the rajas (mode of
passion) and the tamas (mode of ignorance), are evolved from Me."
—
'Na tvaham tesu te mayi' "I am not in them, and they are
not in Me." It means, that those attributes have no independent
existence of their own, besides the Lord. All actions, objects,
are bom and then they decay. If the Lord, had been in them,
with their decay He would have also decayed. But, He never
decays. It means, that He is not in them. If they had been in
Him, they should have also been imperishable, like Him. But it
is not so, they perish, while He is eternal. It means, that they are
not in Him. As a seed, takes the shape of a tree with its branches,
leaves, flowers etc., but these cannot be perceived in it, similarly,
—
nature, constituted of the three categories ( modes) sattva, rajas
and tamas has origin in Him, but He is not perceived, in them.
Actually, there is nothing else, besides Him.
As clouds evolve from ether, reside in ether and dissolve
in ether, yet ether, remains the same, without any modificatipn.
All the divine glories, described from the eighth verse upto this
verse, evolve from the Lord, reside in Him and dissolve in Him.
But He is not in them and they are not in Him i.e., they are
nothing else, besides Him. The Lord by pointing out this fact,
wants to warn people, that they should not be entangled in
worldly pleasures and prosperity, because there is nothing else,
besides Him. So they should attach importance, only to Him.
An Important Fact
All the entities bom of sattva, rajas and tamas, are bom of
God's nature and as God and His Nature, are one and the same.
It means, that they are bom of God and they dissolve in Him.
But, the higher nature (embodied soul), has accepted its affinity
with Nature (Matter). It has accepted it as its own, and for its
—
own this is sustaining the world by an embodied soul and so
it is bom and it decays. In order to, free man from this bondage
of birth and death, Lord Krsna declares, that all entities bom of
sattva, rajas and tamas are bom of Him. Similarly, He declares,
in the tenth chapter, "These diverse feelings of creatures, emanate
from Me alone" (10/5) and "I am the source of all creation
and everything in the world, moves because of Me" (10/8). In
the fifteenth chapter also He declares: "Memory, wisdom and
ratiocinative faculty emanate from Me" (15/15). When everything
emanates from God , it means that man actually has no affinity
for the attributes ( modes). Therefore, if one does not accept his
affinity for them, they cannot lead him to bondage i.e., to the
cycle of birth and death.
In the Gita, in the context of devotion also, Lord Krsna
—
declares, that He is all "I am being and non-being both" (9/19)
and Aijuna also says, to Lord Krsna, "You are being (existent)
and non-being (non-existent) both, and also beyond , both of
them" (11/37). Lord Krsna also, declares about a devotee having
exclusive devotion "Such a devotee realizes, that all this is God"
(7/19). A devotee having exclusive devotion, like a chaste wife
who perceives only her husband , and thinks of no other man

even in dream, beholds nothing else besides, God.
In the Discipline of Knowledge, the Lord declares, the real
and unreal, as separate entities. "The unreal has no existence,
and the real never ceases to be" (2/16). Similarly, matter ( nature)
—
spirit, and Ksetra (field) Ksetrajna (knower of the field) are
described in the Gita, time and again, as "Know matter and spirit
to be both, without beginning" (13/19); "The knowledge of Ksetra
(field or matter) and ksetrajna (spirit), is tme knowledge " (13/2);
"Whatever being, is bom, the unmoving or the moving know it,
as emanated from the union of Ksetra (Matter) and Ksetrajna
(spirit) (13/26); 'Ksetrajna (the Lord of the Ksetra viz., spirit),
illumines the whole Ksetra (field or matter) (13/33); "Those
who perceive with an eye of wisdom, this distinction between
the Ksetra and Ksetrajna, reach the Supreme" (13/34). Thus, by
distinguishing the two, a striver realizes, that self is unconnected
with Matter, and is totally untainted.
A striver, should possess both devotion and knowledge. In,
the Discipline of Devotion, there is predominance of devotion,
while knowledge is secondary. In the Discipline of Knowledge,
there is predominance of knowledge while devotion occupies a
secondary place. In , the Discipline of Devotion, it is believed that
all the entities (beings) bom of sattva, rajas and tamas, evolve
from Him (7/12) while, in the Discipline of Knowledge, it is
thought, that qualities ( modes) of sattva (goodness), rajas (passion)
and tamas (ignorance), are bom of prakrti (nature) (14/5). Both
types of strivers, accept that they are free from those qualities
( modes), and both of them realize, the same reality which cannot
be called, either dual or non-dual, neither, real nor unreal.
The strivers, following the Discipline of Devotion, having
exclusive devotion identify themselves with God and thus become
free from Matter, while devotees following the Discipline of
Knowledge, by discriminating between matter and the spirit,
realize the self, and thus become free from matter.
—
Appendix While explaining in details the notion of the
expression ‘mattah parataram nanyat kincidasti’ (there is nothing
else besides Me) (7/7), whatever the Lord told in the preceding
—
four verses and whatever He has not told all that has been
concluded in this verse. The Lord declares, “All the Sattvika,
Rajasa and Tamasa modes evolve from Me and I provide them
existence and agility; yet neither I am in them nor are they
in Me viz., only I am all. Therefore the striver who wants to
attain Me, instead of getting entangled in these modes, should
be inclined to Me. If he gets entangled in these modes, he can
never attain salvation or devotion.”
The modes that are seen, heard and understood and that are
—
not seen, heard and understood all of them should be included
within the term ‘ye’ (whatever).
The Sattvika, Rajasa and Tamasa modes have been called
‘bhava’ because they evolve from God. It means that God is in
the form of ‘bhava’ (ever-existent)*, therefore only the existent
‘bhava’ will evolve from Him, how will ‘abhava’ (Non-existent)
evolve? As all these ‘bhavas’ (modes) evolve from Him, so
—
all of them are the manifestations of God ‘bhavanti bhava
bhutanam matta eva prthagvidhah’ (Gita 10/5). It means that
with the body-senses-mind-intellect whatever Sattvika, Rajasa
and Tamasa feelings, actions, objects etc., are perceived , they
are all only Godf , Even the ‘sphurana’ (mere fleeting thought)
that comes to the mind whether good or bad, is only God. In the
world whatever good or bad, pure or impure, friend or enemy,
* nasato vidyate bhavo nabhavo vidyate satah (Gita 2/16);
‘madbhavam so’dhigacchati * (Gita 14/19)’, ‘sarvabhutesu yenaikam
bhavamavyayamiksate’ (Gita 18/20).
f manasa vacasa drstya grhyate’nyairaplndriyaih
ahameva na matto’nyaditi budhyadhvamanjasa
(Snmadbha. 11/13/24)
wicked or noble, virtuous or sinful etc., is seen, heard , thought

—
of and understood etc., all is only God. Besides God there is
nothing else anywhere.
If there is any selfish motive and we have a desire to take
—
anything from others, then Sattvika, Rajasa and Tamasa these
three different kinds appear. But if there is no selfish motive and
we have an eye on the welfare of others, then these are nothing
but the manifestation of God. If we regard them for us and derive
pleasure from them , they pave the way to min (Gita 3/37).
—
‘The three modes are evolved from Me’ by saying this the
Lord means that a striver instead of having an eye on these modes,
should have his eye on Him Who transcends these modes viz., he
having assumed the existence and greatness of the Lord, should
establish relation with Him so that he may attain Him, and being
free from the sufferings forever, may attain the Supreme bliss.
—
‘I am not in them and they are not in Me’ by saying this, the
Lord means, “If anyone instead of attaching importance to Me
as reality and my greatness, attaches importance and value to
Sattvika, Rajasa and Tamasa modes, objects and actions and is
attached to them, he instead of attaining Me, will follow the cycle
—
of birth and death ‘karanam gunasahgo’sya sadasadyonijanmasu’
(Gita 13/21).
The Lord uses the expression ‘matta eva’ as if He wants
to say, “The three modes are evolved from Me, then instead of
having an inclination to Me, why do you get entangled in the
modes? Those who get entangled in these modes, can’t worship
Me (Gita 7/13). But those devotees, who don’t get entangled in
these modes, worship Me (Gita 7/16, 10/8). These modes are
not lasting because the cause stays, the effect does not stay. As
gold stays, ornaments don’t stay; earth stays (persists), the jar
does not remain; God remains, modes don’ t stay (remain ). The
modes are kaleidoscopic and perishable but God ever remains
the same, He is neither kaleidoscopic nor perishable. Therefore
God is not attained by modes, but He is attained by renouncing

attachment to the modes. Therefore by overpowering Tamoguna
by Rajoguna and Rajoguna by Sattvaguna, the striver has to
transcend all the three gunas (modes).
Here a point needs special attention that God endowed with
attributes and form is in fact only attributeless because He is free
from the modes of Sattva, Raja and Tama but He possesses virtues
such as glory, sweetness, beauty and generosity etc. Therefore
the devotion to God Who is endowed with attributes and form,
is also called ‘Nirguna’ (free from the modes of goodness etc.,)
as ‘mannistham nirgunam smrtam’, ‘manniketam tu nirgunam’,
‘nirguno madapaSrayah’, ‘matsevayam tu nirguna’ (Srimadbha.
——
11/25/24 27).
Question When all is God, why are Sattvika-Rajasa-Tamasa
‘bhavas’ (modes ) to be renounced?
—
Answer As in the earth there is water everywhere but that
is available in the well, similarly God exists everywhere but
the place where He attained is ‘Yajna’ (performance of duty
—
selflessly) ‘tasmatsarvagatam brahma nityam yajne pratisthitam’
(Gita 3/15). But Sattvika-Rajasa-Tamasa bhavas (entities) are not
places where God is available viz., by them God is not attained
(Gita 7/13). Therefore they are not useful for a striver. So the
—
Lord has declared ‘Neither I am in those modes nor are they
in Me.’
As in the field of millet, only millet is substantial, stalks and
leaves are not substantial. The aim of the farmer is only to get
millet. In order to get millet, he waters the field and manures it
for nourishing the soil (field) so that he may get the millet of
a good quality. Similarly a striver should aim at attaining God,
not the world . In order to attain God, a striver should serve
the world without any selfish motive. There is value of millet
rather than of stalks and leaves, because at the beginning there
is millet and in the end also millet remains. After taking out
millet whatever stalks and leaves are left, they are not useful for
men, but they are feeds for animals. Similarly Sattvika, Rajasa
and Tamasa modes are for the deluded (unwise). These three
modes bind a man (Gita 14/5). Therefore these modes in spite
of being the manifestations of God are not for the self but their
use with discrimination is for worldly dealings. As poison is also
the manifestation of God but that is not to be taken.
As leaves and stalks also emanate from the seed of millet
but there is no millet in them and in the millet there are no
stalks and leaves, similarly though the Sattvika-Rajasa-Tamasa
modes evolve from God, yet God is not in them and they are
not in God.
—
Link: Lord Krsna, in the twelfth verse, said that entities
bom of Sattva, Rajas and Tamas, are bom of Him, still neither
He is in them, nor are they in Him. It means, that God is free
from Matter ( Nature ), and its evolutes. Similarly, soul being an
eternal portion of God, is also free. But how is it bound? The
answer follows:—
tribhirgunamayairbhavairebhih sarvamidam jagat

mohitam nabhijanati mamebhyah paramavyayam
Beguiled by these threefold dispositions (gunas) of Nature
(prakrti) this world (embodied soul) does not know Me, who is
beyond these and imperishable as well. 13
Comment:—
— —
'Tribhirgunamayairbhavairebhih...paramavyayam’ The three
disposition (modes) of Nature sattva, rajas and tamas, evolve
and dissolve. A man, by identifying himself with these modes,
thinks himself as sattvika, rajasika or tamasika. Being deluded
870 SRIMADB HAGAV ADGlTA [Chapter 7
by them, he cannot deem that he is an eternal fragment of God.

Losing sight of this eternal affinity with God, he accepts his
—
affinity with transitory mental tendencies this is his delusion.
The term 'Jagat' (world), here denotes 'embodied soul.' The
spirit (soul), because of its identity with the kaleidoscopic body
is called 'Jagat' (world). It accepts, the body’s birth, death, health
and sickness etc., as its own. So long as, it continues to accept
its identity with the body, it will remain the world i.e., it will
go on following the cycle of birth and death, without living
permanently anywhere.
Men are deluded, because they accept as separate entities
the three modes of nature, besides God. If they accept these as
Divine manifestation, they cannot be deluded.
Delusion arises, out of either of the assumptions, regard
the body as yours, or accept yourself as the body. Acceptance
of the body as yours, is ' mineness' while acceptance that the
self, is body is egoism. This Egoism and 'mineness', is called,
delusion . It is because of delusion, that a man cannot know, the
reality about God. It is a rule, that a man can know the world by
isolating himself from it, and he can know God by identifying
himself with Him, because, he is totally different from the body,
and one with God.
Our affinity with God, is natural because we are His eternal
fragment, but our affinity with body and the world, is man-made
and artificial. If we accept this artificial affinity as real, that is
our delusion, and it obstructs in realizing real affinity.
Now, there is a question , whether first man turned away from
God, or got deluded by the three modes of nature. Philosophers
are of the opinion, that both of them have been there from times
immemorial, they are without beginning. Therefore it cannot be
said which of these is former and which is latter. Man should
make the right use of freedom given to him, by God. By doing
so, he can transcend the three modes of Nature, and be free from
Verse 13] -
the cycle of birth and death. This proves, that by misusing his
freedom, and being entangled in sensual and ephemeral pleasures,
he cannot realize God.
By the term 'Paramavyayam', Lord Krsna says, that He is
above the threefold modes of nature i.e., He is unconnected with
and free from them, there is no modification in Him. Moreover,
He is imperishable. But the man, deluded by modes of nature
cannot know His real self.
—
Appendix The man, who instead of seeing God, perceives
(sees) Sattvika, Rajasa and Tamasa dispositions (modes), enjoys
them and derives pleasure from them, he is deluded by those
dispositions viz., is bound by God’s Divine illusion, and the
result is that he follows the cycle of birth and death. It means
that Sattvika, Rajasa and Tamasa dispositions (actions, objects,
time, nature and modes etc.,) are transient while God is eternal.
Those who enjoy the transient, get bound; but those who having
renounced the transient, take refuge in God, get liberated (Gita 7/14).
In this verse the term ‘Jagata’ has been used for the embodied
soul. It means that the being by according reality, by valuing
and by being attached to the entity which really does not exist,
becomes ‘Jagata’. The sentient (by flouting Viveka) becomes
insentient. The higher nature (prakrti) becomes lower nature. The
soul assumes the origin and destruction of the world as its origin
and destruction, and the profit and loss of the world as its own
profit and loss. As a man, by becoming, obsessed with desire,
becomes ‘kamatmanah’ viz., gets practically identified with desire
(Gita 2/43); and by intimate kinship with God ‘manmayah’ viz.,
gets absorbed in God (Gita 4/10); similarly the embodied soul (self )
being deeply attached to the world becomes the world (Jagata).
The only difference is that a striver’s (the self ) identity with God
is eternal but identity with desire or ‘Jagata’ (world) is transient.
A man (the self ) has assumed the existence of other entity
besides God, by assuming its existence he regarded it as valuable,
by valuing it he got attached to it and by being attached to it,

he lost his independent existence and became ‘Jagata’. He who
regards the existence of the world only, forgets one’s own reality
and becomes ‘Jagata’ which is unreal; and who assumes the
existence of God, being oblivious of the independent existence
of his own, becomes God^-‘mama sadharmyamagatah’ (Gita
14/2) Who is real.
The Lord calls the embodied soul ‘Jagat’ because of not
cognising the fact that “I am sentient”, man started assuming
the insentient body as T ( his own self ) and as ‘mine’. The self
though attributeless and imperishable yet because of being ‘Jagata’
—
gets bound by Sattvika-Rajasa-Tamasa modes ‘nibadhnanti
mahabaho dehe dehinamavyayam’ (Gita 14/5). In fact the self
being a fragment of the divine God is divine only (Gita 13/31)
but being attached to the mundane ‘Jagata’ he becomes mundane
( worldly). From ego (the elements) downward to the earth all
—
is ‘Apara Prakrti’ lower nature (Gita 7/4). Therefore as the
—
earth is insentient (matter), so is ego also matter. When the self
being identified with ego becomes ‘ahankaravimudhatma’ viz.,
assumes ego as the self, then having a gradual downfall it (he)
becomes the insentient world viz., its divinity (sentience) is lost
(forgotten) and it does not realize its divinity .
Those who don’t get attached to the modes, the matter vanishes
—
for them but they see only God everywhere ‘Vasudevah sarvam’
(all is God) (Gita 7/19). But those who are attached to modes,
can’t see God but see the world only, therefore they perceive
God also as worldly. They perceive even the transcendental Lord,
bound by modes and see immortal (imperishable) God as mortal
(perishable) (Gita 7/24). A devotee sees nothing else besides
God but the worldly people, attached to the modes, see only the
world, nothing else. Therefore a devotee attains only bliss while a
—
worldly person suffers only sorrow ‘duhkhalayam’ (Gita 8/15).
Verse 14] -
Link:-r-Now, in the next verse, Lord Krsna explains, why a

man does not know Him, and how he can know Him.
UU 1h 41 WTTI
ITT
^^ T Ui lAdi
^mama ^^ ^
cRf rT % 11 X 11
daivl hyesa gunamayi maya duratyaya
mameva ye prapadyante mayametam taranti te
This Divine illusion of Mine, consisting of the three gunas
(modes of Nature), is difficult to overcome; however; those who
perpetually worship Me alone could penetrate it. 14
Comment: —
’Daivl hyesa gunamayi* mama maya duratyaya’ The
Divine illusion of the Lord, consisting of the three modes of
—
—
nature Sattva, Raja and Tama is extremely difficult to surmount.
People because of the desire of pleasures and prosperity, cannot
be free from this illusion. Because of their attachment for the
world, including the body and its pleasure and pain etc., they
get entangled in them. This Divine illusion, is hard to surmount,
when they accept the independent existence of the modes of
Nature. If they do not accept their separate entity, besides God,
they will overcome this Divine illusion.
’Mameva ye prapadyante mayametam taranti te’ Those, who
take refuge in Me, alone cross this illusion, because instead of
—
beholding the three modes of Nature they behold Me only. As has
already been described, these three modes of nature are neither
* Lord Krsna in the twelfth verse has declared that the three modes of
goodness, of passion and of ignorance proceed from Him. The same fact has been
pointed out here when the Lord declares that His illusion consisting of the three
modes is divine. The term ’Esa’ stands for the threefold modes of nature by which
the world is deluded as has been described in the thirteenth verse.
The Divine illusion has been called to be consisting of the three modes
because this illusion in the form of the modes of Nature is the evolute of Nature.
These are the modes rather than Nature (Prakrti ) which bind the man (soul).
in Me nor am I, in them. I perform all actions without having

the least attachment. Thus, those who know this reality, do not
get entangled, in the three modes and pierce this illusion. They
do not depend on mind and intellect etc., because they know
that mind and intellect etc., also belong to nature ( matter), which
perish every moment. So they have a disinclination towards matter,
and an inclination towards Me, because they know that soul is
an eternal fragment, of Mine.
Lord Krsna, by using the terms 'Mameva', means to say that
they take refuge only in Him, because they do not accept any
other existence, besides Him. Thus, those who without depending
on money, material and men etc., take refuge in Him only i.e.,
depend on Him only, cross this illusion.
The senses, body, mind, intellect and worldly possessions,
belong to the Lord and therefore, these are to be used in the
service of the Lord, without any selfish motive. If we do not
do so, we are dishonest and we do not perform our duty. But,
if we use it in His service, He gets pleased and by His grace,
we penetrate the veil of illusion.
Actually, all things have been given to us by God, but
we feel proud of them, by thinking these as our own. This is
an error. God is so gracious and generous that He gives the
things, in such an unique way, that He does not show that they
have been given by Him. So we accept these as our own. Only
devotees, can realize His grace and generosity. But, those who
have disinclination for Him, cannot realize that all the things
have been bestowed upon them, by God, by His grace and they
cannot possess them forever. So they cannot have an exclusive
devotion, for God.
This verse means, that those who take refuge in Him i.e.,
those who possess divine traits, cross His Divine illusion, and
those who take refuge in gods i.e., those who possess, demoniacal
—
traits attaching importance to body and pleasures etc., cannot
cross His Divine illusion . Such persons, possessing demoniacal

traits have to return to life even though they might have gained,
the world of Brahma, but they have to follow, the cycle of birth
and death.
—
Appendix When a man turning away his face from the
world, takes refuge in God, then he crosses (overcomes) the
‘Maya’ (the evolute of the lower nature) viz., his ego is totally
destroyed. ‘Refuge in God’ means to identify the self with
God viz., to accept the entity of God only. He should assume
neither the independent entity of the self nor of the ‘Maya’. He
should depend neither on ego nor on ‘Maya’ (modes). It needs
no exertion, no effort.
The man himself has assumed the existence of ‘Maya’
‘yayedam dharyate jagat’ (Gita 7/5), ‘manah sasthanlndriyani
—
prakrtisthani karsati’ (Gita 15/7). If he, not recognising the
existence of ‘Maya’, had taken refuge in God , he would have
crossed the ‘Maya’ viz., for him the ‘Maya’ would have had
no existence.
A man, by depending on the insentient (matter) viz., by
assuming it as his and for him, himself becomes insentient
(matter) and is called ‘Jagata’ (Gita 7/13). But by depending
on God , he attains divinity and becomes a devotee. By becoming
a devotee, the world is lost to him viz., for him the world does
not remain the world but it becomes the manifestation of God
which it really is.
By the term ‘mameva’ the Lord means to say, “The soul is
—
a fragment of only Mine (My own) (mama eva) ‘mamaivamso
jlvaloke’ (Gita 15/7). Therefore if a striver takes refuge only in
Me ( mam eva), he crosses the ‘Maya’. So the devotees, who
take refuge in Me, have no relationship with anyone else besides
Me, their relation with anyone else is impossible because they
hold that there is no other entity at all, besides Me. They don’t
see anyone else and anyone else is not seen to them. From
-
their view point there is neither existence nor value of the lower
nature and they don’t regard it as theirs. They regard it as My
manifestation as really it is.”
The devotees who follow the guidance of ‘Viveka’, having
renounced dependence on ego viz., by renouncing the world,
depend on God. But those who cannot follow the dictates of
their Viveka, but have the predominance of faith and belief,
such simple hearted and straightforward devotees with their ego
(as they are, so) take refuge in God. The Lord Himself destroys
the ego of such devotees (Gita 10/11).
—
Link: In the previous verse, Lord Krsna said, "Those who
take refuge in me alone, cross the Divine illusion of Mine ."
Then why do all creatures not take refuge in Him? The answer
follows: —
ITT Id’ll TJ<oT: HTTSJHT: I
3TnjT ^npaRTf RTT: II
^
na mam duskrtino mudhah prapadyante naradhamah
II
mayayapahrtajnana asuram bhavamasritah m
The evil -doers, the deluded, the lowest of men, deprived of

discrimination (wisdom) by illusion (maya) having succumbed to
demoniacal nature, do not take refuge in Me. 15
Comment: —
'Na mam duskrtino mudhah prapadyante naradhamah ' —
Those, who are evil-doers and deluded , do not take refuge
in Him. Evil-doers are those, who have attachment, for the
acquired worldly kaleidoscopic things, and who have desire to
get unacquired ones. Fulfilment of desires, leads to greed and
obstacles to fulfilment of desires, lead to anger. Thus, those
who because of their desire, enjoy sensual pleasures against the
ordinance of scriptures, because of greed, commit sins, such as
falsehood, fraud, betrayal and dishonesty etc., and because of

anger, have feelings of envy, jealousy and enmity and commit
violence, are all evil-doers.
Desire, evolves when a man attaches importance to any
worldly entity. This desire, leads a man to delusion and he thinks
that he should, enjoy worldly pleasures and should live. Thus
he instead of seeking refuge in God, seeks refuge in perishable
things and objects etc., owing to pre-ponderance of the mode
of their ignorance.
Men are deluded, because they cannot discriminate, between
the real and the unreal, the imperishable and the perishable, the
improper and the proper etc., and they are disinclined, towards
God. Such evil-doers and deluded ones, cannot have a resolve,
for spirituality, then how can they take refuge in Him?
Those evil-doers and deluded ones, are the lowest of men.
They are lower than, even animals, because animals follow rules
of nature, while they do not. Moreover, animals, while suffering
the fruit of their previous actions, move higher towards human
life, whereas, human beings by having this body (bestowed upon
them for God-realization) by doing sins and injustice, follow the
path, which leads them to hell and animal-life. Lord Krsna, has
—
declared about such people (Gita 16/19-20) "I repeatedly, throw
those evil, cruel, haters, and vilest among men, into demoniacal
wombs. Thus cast, they sink into, still lower depths."
—
'Mayayapahrtajnana asurkrh bhavamasritah ' Deluded by,
the wonderful illusion of the Lord, consisting of the three modes
of nature (7/14) possessing demoniacal traits viz., busy with
bringing up senses, body and mind etc., such people have total
disinclination for Him, and thus cannot seek refuge in Him.
Secondly, such people, are so much deprived of discrimination,
that they cannot perceive the perishable nature of the worldly
things, and so they hanker after prosperity, pleasure, praise etc.
They consider it to be their chivalry and success, and think that
there is no aim of life, besides them. So they cannot perceive

reality about the world that it is perishable and they have no
lasting connection with it.
The term 'asu', stands for, vital force (prana). In spite of,
perceiving them as active and perishable, they are ever-engaged
in nourishing them. They attach importance only, to mundane
objects, which are necessary for the maintenance of their life.
They attach more importance to money, than to necessities of life.
Money is not usable by itself. It is useful through commodities.
They attach importance, not only to money , but to its quantum.
The quantum enhances pride, which is a demoniac trait , and
leads to all afflictions and sins.*
An Important Fact
Here Lord Krsna has declared, that evil-doers do not seek
refuge in Him, while in the thirtieth verse of the ninth chapter,
He declares that even if the vilest sinner worships Him with
exclusive devotion, he should be considered a saint, and he secures
lasting peace. How ? The answer is, that the vilest sinner has no
natural inclination to God, but if his unfavourable circumstances
or grace of saints or any virtuous action of the past, inspires
him to take refuge in Him, he becomes a saint because God
is equanimous to all, without having any hatred or liking
(Gita 9/29). He, equally showers His blessings, upon all
creatures, whether they are vile oj: virtuous.
In fact, a vile person is more deserving, as far as God's
grace is concerned, because he thinks that he has no virtue. As
a mother, loves all her sons equally, the Lord’s heart is naturally
gracious to all beings. The Lord, the mother of all ages, loves
all creatures equally. Therefore, if a man seeks refuge in Him,
the Lords' heart, melts with a great compassion and He instead
* Pride is the root of the world which is in the form of birth and death and
it causes innumerable kinds of afflictions and miseries (Manasa 7/74/30 ) .
of thinking of his past errors, thinks of what he has in his heart

no\y (Manasa 1/29/3).
It has been declared by Him, in the Ramacaritamanasa that
even a man having envy with all beings but finding himself
helpless, in the world, however takes refuge in God, He by His
grace, without paying any heed to his pride, delusion, fraud and
deception etc., keeping his good sentiment in view makes him
a saint very quickly (5/48/1-2).
A righteous man, depends on his righteousness and so does
not depend on God exclusively, while a vile person, without
having any support, depends on the Lord exclusively. Therefore
the Lord's heart melts, and thus the vile person, becomes a saint.
Moreover, the nature of evil-doers does not allow them to take
refuge, in God. But, if anyone somehow or the other, takes
refuge in Him, He is ever-prepared to embrace him. Therefore,
in the two contexts, there is no contradiction, but God's grace,
is revealed in both of these.
The virtuous and vile, are not those who perform virtuous
and vile actions. But, virtuous are those, who have inclination
for God, while vile are those, who have disinclination for Him.
Though performance of actions, such as oblation, charity, penance,
pilgrimage, fast is good, but when these are performed for their
fruit, they are not so valuable, as is the inclination for God, because
God's grace enables a man to become pious very quickly. Being
pious is far superior to piety gained , through virtuous actions.
Therefore, when a man being helpless and disappointed from all
quarters, invokes Almighty, His heart melts and enables him, to
become a loving devotee to Him.
Feelings of the heart, are more important, than actions
performed, with the body, while exclusive devotion of one's
own self, is far superior to such feelings. No evil can stand,
where there is exclusive devotion . It is this, which enables a
man to become pious very quickly, because the soul being an
eternal portion of the Lord, is pious. It is because of sins and

ill-feelings, that he has become impious.
—
Appendix Those people who don’t take refuge in God, depend
on the fiendish, demoniacal and delusive nature (Gita 9/12). They
have an eye on the world only (objects and actions). They don’t
believe in the existence of God, then there is no question of their
taking refuge in God. Their final aim is to hoard riches and to enjoy
—
pleasures ‘kamopabhogaparama etavaditiniscitah’ (Gita 16/11).
Their wisdom being carried away by ‘Maya’, they come under the
sway of ‘Maya. Being under the sway of ‘Maya’, they can’t cross it.
—
‘Mayayapahrtajnanah’ This expression means that ‘Maya’
has overwhelmed their ‘Viveka’. They remain engrossed in ‘Maya’
viz., they indulge in enjoying pleasures, in accumulation of wealth,
in decoration of the body and the house etc. They make new
inventions which provide pleasure and comfort to the body and
they attach special importance to them. How can such people,
who know only the transitory and ephemeral objects, know the
unchangeable reality? They don’t even cast a glance and can’t
cast a glance at the Supreme truth.
Link:— In the previous verse , Lord Krsna declared "The

evil -doers having embraced the demoniac nature, do not take
refuge in Me." Then who take refuge in Him? It is delineated ,
in the next verse.
rt TI
caturvidha bhajante mam janah sukrtino’rjuna

arto jijnasurartharthl jnani ca bharatarsabha
Four kinds of virtuous men worship Me, O Arjuna; the seeker,
of wealth, the afflicted, those who quest for knowledge, and the
.
wise (Jnani) 16
Comment: —
—
'Caturvidha bhajante mam janah sukrtino' rjuna' There are,
four types of virtuous men (devotees), who worship God viz.,
seek refuge in Him. In the preceding verse, the Lord talked
of the evil-doers, while here He talks of the virtuous. These
virtuous men, don't perform actions, for their fruit , but for God,
by having affinity for Him. They are of two types. First, are
those who perform oblation, charity and penance etc., and other
actions, according to their caste and creed etc., in accordance
with the ordinance of scriptures for God. The second ones are
those, who have constant remembrance of God , loud chanting
of His name and are engaged in narrating or listening to stories
of the drama of Lord’s human life.
Those, who are inclined towards God, are fortunate and
virtuous, and deserve to be called, human beings. Their inclination
might have evolved, either from virtuous actions of the past, their
frustration in life, their thoughtfulness, good company or study
of the sacred books etc. Inclination towards Him, is prosperity
and disinclination for Him, is adversity (Manasa 5/32/2).
God has bestowed upon man. this human body so that he
,
may realize God. Man is independent, in realizing Him. Therefore,

if a man, by making proper use of this body, by giving up
actions, which are not sanctioned by scriptures, is engaged in
God-realization, he can attain Him, easily. But if he does not
make proper use of his freedom, and does the contrary, he paves
the way to hell and eighty-four lac forms of life. Thus, only
persons who are engaged in adoration of the Lord , are virtuous
and they deserve to be called men.
—
'Artojijnasurartharthi jnani ca bharatarsabha' The distressed
(sufferer), the seeker of knowledge, the seeker of wealth and a
—
man of wisdom all the four types of virtuous men, worship
God viz., seek refuge in Him.
—
(1) A seeker of wealth Devotees, who seek , wealth only
882 SRIMADBHAGAVADGITA [Chapter?
from God, are seekers of wealth. They worship God to gain

wealth. Their conviction is, that none else besides God, can fulfil
their desire for wealth. Holding this view, they recite and chant
God's name and adore Him, scrupulously for getting riches.
One who resorts to worldly means, for fulfilling his desire
for wealth, but sometimes invokes God for it, is not a devotee
to God, he is a devotee to riches.
But, devotees of God seek wealth only from Him. Such
devotees gradually develop inclination, for God, and their desire
for wealth, slow by diminishes and finally it disappears. Dhruva
was such a devotee.
One day, Dhruva wanted to sit in the lap of his father, but
his step-mother did not allow him to do so. She said , "You have
not worshipped God. You are unlucky, because you are the son
of your unlucky mother. So you do not deserve, to sit in the
lap, of your father." Dhruva narrated the incident to his mother.
His mother said , "My darling, she is right. Both of us have not
worshipped God." Dhruva said, "Mother, now I am going to
adore God." Saying these words Dhruva made for the forest, for
adoration. On the way, he met sage Narada, who said to him,
"O innocent boy, where are you going, all alone? In the jungle,
there are wild animals which will devour you. Come with me
to the king. He, on my request will make arrangement for your
mother, as well as for you." Having listened to Narada, his faith
in God was intensified and he said , "Sire, I want to be engaged
in adoration (tapa)." Having learnt of his determination, sage
Narada imparted to him the sacred Mantra of twelve letters,
(Om namo bhagavate vasudevaya), and advised him, to meditate
upon the four-armed Lord Visnu and then directed him to go to
Madhuvana, for adoration.
Dhruva worshipped the Lord, with such a firm belief, that
the Lord revealed Himself to Dhruva, within six months. The
Lord granted him the boon that he would become an heir to
Verse 16] SADHAKA-SANJtVANl 883
the throne, but Dhruva was not pleased with this boon. His
mind was purified by adoration, and so he felt ashamed that he
committed a mistake in having a desire to gain a kingdom. It
means that Dhruva wanted to gain kingdom but not by any other
means, besides devotion and adoration . By means of adoration ,
he gained a kingdom and his desire, perished. Thus, a seeker of
wealth devotee seeks wealth only from God.
Now-a-days people, who want to earn money by foul means,
sometimes pray to God to grant them money. Such people are
seekers of wealth, but they are not devotees of God, because
instead of believing Him, they believe in falsehood, fraud and
other foul means, while devotees, depend on God only, and by
having affinity for Him adore Him only. Such devotees, because
of any factor, such as past-influence etc., sometimes, desire for
favourable circumstances. They are devotees, no doubt, but due
to this desire, they are called, seekers of wealth.
—
(2) Distressed (sufferer) devotees Such type of devotees,
pray to God in adversity. They pray only to God, to do away
with their miseries and misfortunes. Such a distressed devotee,
was Uttara*, because she did not seek refuge in anyone else,
except the Lord , to get rid of her troubles.t
Those, who having affinity with God , depend on Him only
and do not desire, for favourable circumstances, but sometimes,
* The examples of DraupadI and Gajendra (the elephant) are not befitting
because they adopted other means to be free from suffering . DraupadI sought help
from others and also used her power to do away with her suffering. Similarly, the
elephant also sought the help of other male and female elephants and also used his
power. Thus both of them went on suffering. But as soon as both of them sought
refuge only in God, they were relieved of their sufferings.
t O Lord of the gods , Master of the world, the great Yogi, protect me from
the burning iron-arrow which is moving quickly towards me . O Omnipotent, there
is none besides You in the world who can protect me because all the people are
killing each other. O Lord, it will not make much difference if this red-hot arrow
bums me but it should not destroy the fruit of my womb.
the desire itself evolves in them, to be free from suffering. Such

devotees are also distressed ones.
—
(3) Devotees, as seekers of knowledge The devotees, who
want to know the self, and reality, depend only on God, having
exclusive devotion for Him. Uddhava, can be named among such
devotees. Lord Krsna, imparted to him divine knowledge which
is known as 'Uddhava Gita' (Srlmadbhagavata 11/7 30). —
Those, who having affinity for God, are engrossed in
His adoration but sometimes, because of company or past
influences want to know the self or divinity, are also called,
seekers of knowledge.
—
(4) Men of wisdom The term 'Ca', has been used, to show
the superiority of the men of wisdom, to other three types of
virtuous men. Devotees, who neither have a desire for favourable
circumstances, nor are worried about the unfavourable ones, nor
have a desire to know the self , but by depending on God, are
engrossed in divine devotion, are called men of wisdom. They
perceive, the desirable and undesirable circumstances, as sport of
God. They ever remain engrossed, in His devotion without having
a desire, in the least. The Gopls, whose desire was nothing besides
Lord Krsna's happiness, can be named, among such devotees.
Here, a fact needs attention that the seekers of wealth,
the distressed, and the seekers of knowledge, who adore the
Lord, devotion for God is aroused in them, and they are called,
devotees. But those who seek knowledge, wealth and freedom
from suffering, by anyother means, have no affinity for God,
and so devotion is not aroused in them, so they cannot be
called devotees.
Saint's utterances, affirm that it is God alone, who loves
His devotees, whereas devotees merely surrender, themselves to
God. It is so, because he alone is qualified to be a true lover,
who does not expect anything from others. A devotee, has only
affinity for God . God actually surrenders Himself , to all His
creatures. When a devotee surrenders himself to God without

having a desire, in the least, he is called a man of wisdom
viz., a devout devotee. In that case, he has no separate entity,
he becomes one with God, viz., there is only God's entity.
An Exceptional Fact
( I ) Four boys were playing. Just then, their father, came
with four mangoes. At the sight of the mangoes, one of
the sons, asked for a mango, the second cried for a mango.
Both of them, were given a mango each. The third one, only
looked at the mangoes and the fourth one went on playing,
without even having a look at the mangoes. The father, gave
one mango to each of the other, two boys also. Here the
boy who asked for the mango is a seeker of wealth, the one
who wept is distressed, the one, who looked at the mango,
is a seeker of knowledge, and the fourth one, is a man of
wisdom. The seeker of wealth seeks favourable (desirable)
circumstances, the sufferer seeks to do away with suffering,
the seeker of knowledge, wants to know God, while the wise
(devout devotee), seeks nothing.
All the above-mentioned men, are virtuous, because they
iepend on God predominantly. So they are different from men,
vho have fallen from Yoga (Gita 6/41-42). Similarly the seekers
>f wealth and distressed devotees, are different from, those
elfish persons who perform actions for their fruit, because
heir wisdom has been lost by various desires (Gita 7/20), so
hey are included among men, of demoniacal traits. Among
le devotees, such as seekers of wealth etc., the degree of
jperiority or inferiority in their devotion, is due to desire,
l spite of desire, they are not 'Hrtajnanah' viz., their wisdom
as not been carried away. Rather, the Lord has called them
able (7/18), and virtuous, and thus has praised them.
Those, who seek refuge in the Lord may have hidden
desires but there is predominance of devotion for God, in

them. So the more intimacy they develop for the Lord , their
desires diminish and then they become unique. So the Lord
has called them noble and declared the man of wisdom verily
His own self (7/18).
(2) Acceptance of affinity with God, is the best means to
attain Him. This affinity, wipes out all evil and defects. Moreover,
the Lord does not look at defects, but He perceives affinity. All
the creatures are His, but it is an error on their part, that by
forgetting real affinity , they have accepted their affinity, with
the world. As soon as, this error is rectified, they attain to Him.
In having this affinity, a devotee need not resort to mind and
intellect etc., while, in other means, he has to take their help.
Even the vilest creatures, are His. So He, as mentioned, in
the sixteenth chapter of the Gita, throws them into demoniacal
wombs , so that they may be purified. The Lord, like a mother
who does not consult a child while bathing him, does not consult
the creatures, because He wants to purify them.
A devotee, has real affinity for God, but sometimes, he has a
desire. In that case, there is predominance of affinity, while desire
occupies a secondary place. Such devotees hold a higher position.
The second type of devotees, are those who want their desires
to be satisfied, by other worldly people. But when they are not
satisfied , they pray to God. Because, of the lack of exclusive
devotion, they hold the second position.
The third type, is those who have affinity with God , so that
_ their desires may be fulfilled. In this case, there is predominance
of desire, while affinity with God occupies a subsidiary place.
A Vital Fact
—
Desire is of two types spiritual and mundane.
—
(i) Spiritual desire It is of two kinds, for salvation and
for exclusive devotion .
In the desire for salvation, there is desire to know the self

or reality. So, it is not desire, it is need or want. A need is,
that which is positively satiated, and with its satiation no other
need is bom.* Need, means lack of something necessary, and
this need is for God-realization.
The second kind of desire, is for exclusive devotion, in
which a devotee surrenders himself to God, because he himself
is His fragmentt.
Thus desires mentioned above , are not really desires.
— —
(ii) Mundane desire It is also of two kinds the desire to get
pleasure and the desire to get rid of pains. Desire for comfort,
luxuries, name, fame and pleasures etc., here and hereafter, are
such that they lead a man, to bondage and degradation. These
are demoniacal traits, which should be renounced.
The second type of desire, is to do away with pain. Pain can
3e caused by fate, such as flood, drought etc., which is known as
adhidaivika', or by creatures, such as lions, snakes and thieves
itc., which is known as ’adhibhautika , or it can be pertaining
mind and body etc., such as worry, fear, lunacy and diseases
tc., which is called adhyatmika /f
* A desire is never satisfied. One desire gives birth to other desires. As a
tan has desire for a certain amount of money. When he gains it , he desires more
id thus his desire for money is never satisfied. Similar is the case with other
•rishable worldly things such as pleasures , praise, health and family etc. Thus
sires should be renounced because they are never satisfied. Moreover these
sires for the perishable have an access to the body and the name, not to the
If. So they are not yours.
fThe desire for exclusive devotion for God is superior to the desire for
vation ; because in salvation he has a desire to get something, he wants to
ain salvation but in exclusive devotion he wants to surrender himself to God ,
gives himself to God. In salvation there remains ego in its subtle form while
levotion there is no ego.
—
fThe 'Adhyatmika' pain is of two kinds ’Adhi’ and 'Vyadhi'. Worry is
> wn as 'Adhi ' and physical disease is known as ' Vyadhi'. Adhi is of two kinds
—
^ unacy (ii ) Worry , sadness , fear and agitation etc. Lunacy is the result of the
888 SroMADBHAGAVADGITA [Chapter?
Actually the mundane desires, are never satisfied, because if

one is satisfied, another spring up, and the process continues.
Appendix-In the fourteenth verse the Lord declared, "The
devotees, who take refuge in Me, cross the 'Maya' consisting
\of the three modes." Who are those devotees who take refuge
\ in God?-this fact is related in this verse.
In the preceding verse the LOrd described the evil-doers;
now in this verse He describes the virtuous persons. The most
deadly evil or sin is to assume the world, which is different
from us (the self), to be our own, while the most virtuous act
is to regard the Lord who is inseparable from us as our own.
Therefore those who regard the world as theirs are evil-doers
while those who regard the Lord as theirs, are virtuous.
A sensual man does not worship God, therefore a seeker of -
wealth can be the devotee of God but the seeker of pleasures
cannot be the devotee of God. The reason is that the seeker
of pleasure is moreengrossed in the world, while a seeker of
wealth is less engrossed in the world and he is more inclined
towards God. Because. of the assumption of any other entity -
to some extent besides God; a devotee is either the seeker of
wealth or the afflicted or the seeker of knowledge. If there is
no such assumption at all of any other entity besides God, then
he becomes the wise (devotee). It means that because of the
assumption of any other entity besides God, there are four kinds
of virtuous men. In fact besides the existence of God no other
- entity is possible.
He who wants to know 'Jfiana' (knowledge) with 'Vijfiana'
in other words he wants to know God fully (in full) is a 'Jijfiasu'
(seeker of knowledge). A 'Jijfiasu' wants to know the glory,
influence and power of God, therefore he has special relish in
actions of the past while worryand sadnessare the resultsof ignorance. When a
man possesses knowledge his worryand sadnessare wipedout but he may suffer
from lunacy as the fruit of his past actions.
Verse 16] sADHAKA-sAt\uIvANI 889
the Lord's sportive display and stories. The Lord instead of

using the word 'mumuksu' (seeker of salvation) has used the
term 'Jijfiasu' (seeker of knowledge) because a 'mumuksu' is
one who wants to realize the self, while a 'Jijfiasu' may want
to realize the self or may want devotion. In a 'mumuksu' there
is predominance of attaining salvation, while in a 'Jijfiasu'
devotee, there is predominance of surrendering himself to God.
A 'mumuksu' has knowledge of the Supreme (the Absolute)
and a 'Jijfiasu' devotee has knowledge of 'Vasudevah sarvam'
(all is God). A self-realized (enlightened) soul has knowledge
of the Supreme but a devotee has the knowledge of God in its
entirety (GWi 7/29-30).
In the seekers of wealth, in the afflicted and in the seekers
of knowledge, gradually attachment to the world decreases and
attachment (devotion) to God increases. So long as a striver
sustains the world, he remains the seeker of wealth or the sufferer
)r the seeker of knowledge. When he does not sustain the world,
hen he remains only a 'Jfiani' (the wise) (a devotee).
The devotee who has knowledge of God in full viz., 'all
s God', has been called 'Jfiani'. The same 'Jfiani' devotee has
een called 'Jfianavan' (the man of wisdom) in the nineteenth
erse of this chapter.
An 'artharthi' without being satisfied with the circumstances-
zailable wants wealth. An 'alta' is satisfied with the circumstances,
~ is placed in, but while he suffers pain, he can't tolerate it. In
I 'artharthi' craving for wealth is not predominant, eagerness
r God is predominant. He has the desire for wealth but he
ants this desire to be satisfied only by God. The reason is that
od lacks nothing. The lower nature is only of God. The 'arta'
mts his sufferings to be removed only by God. The 'Jijfiasu'
mts knowledge to be imparted by only God. But when a
votee has such a keen yearning to love God alone, then he
longer remains a seeker of wealth, a sufferer and a seeker
890 SR~BHAGAVADGITA [Chapter?
of knowledge but he becomes a 'JfianI' viz., a devotee having

exclusive devotion to God.
An 'artharthi' has constant attachment to wealth because he
hankers after wealth every time. But an 'arta' has no continuous
relation with suffering because suffering does not persist all the
time. A 'Jijfiasu' does not care for pleasure or pain, therefore
he has neither a desire to get pleasure nor a desire to get rid
of sufferings. The seeker of wealth and the sufferer-both by
becoming seekers of knowledge become 'Jfiani' viz., devotees.
The devotee who is seeker of wealth when is gifted with
wealth by God, repents of his mistake; as Dhruva repented of
his desire for kingdom when he got the kingdom. But a sufferer-
devotee does not feel so much sorry, but he has the notion that _
. God frees sufferers from sufferings; as Draupadi and Gajendra
(king of elephants) after being protected, didn't feel sorry, but ~
they had an inclination towards God. A sufferer-devotee can't
tolerate suffering-this is his weakness.
A Jijfiasu devotee does not know God in full. He is not
satisfied by attaining salvation or enlightenment but he has hunger
for love (devotion). But for a Jfiani-devotee besides God there
is no other entity in the least at all, then how can he feel the
lack of anything? Therefore the Lord has called a Jfiani (the man
of wisdom) (the devotee with exclusive devotion) His own self
(manifestationj-e-jfianf tvatmaiva me matam' (Gitii 7/18).
Link:-Among the four kinds of virtuous men, the man of

wisdom is the best, who is described, in the next verse.
te~3rit jnam nityayukta ekabhaktirvisisyate

priyo hi jiianino'tyarthamaham sa ca mama priyal}.
Verse 17] SADHAKA-SAl'iuIVANI 891
Of these, the best is the man of wisdom (Jiianj) steadfastly

and exclusively devoted to Me; for most dear am I to the wise,
and who is most dear to Me. 17
Comment:-
"I'esam jiiani nityayukta'-Among the four kinds of virtuous
men, a man of wisdom is the best, because he is steadfast viz.,
he is constantly established in God. He thinks of nothing, besides
God. As the cowherdesses while milking cows, churning curd
and discharging other domestic duties, thought only of God* a
man of wisdom while performing all the mundane and spiritual
actions, is attached to God alone.
'Ekabhaktlrvlstsyate--The man of wisdom, without having
any desire of his own, has an exclusive devotion for God. So
he is the best one.
Though all the four kinds, of virtuous men are engaged in
Jod's devotion, yet the first three, have no exclusive devotion,
iecause they have some desire or the other of their own. The
eeker of wealth, seeks favourable circumstances, a sufferer
eeks to do away with unfavourable circumstances, a seeker of
nowledge, has a desire to know his self or Divinity. But, the
ian of wisdom (devout devotee) has exclusive devotion for God,
ithout having any desire of his own.
'Priyo hi jiianino'tyarthamahariJ sa ca mama priyal}'-I am
tremely dear to the wise, because he has exclusive devotion
r Me, without having any desire of his own. Therefore, he is
tremely dear to Me.
Though all creatures, being fragments of God, are naturally
* The Gopis of Vraja who, while milking cows, separating rice from
:ly, churning curd, smearing the courtyard with cow-dung, rocking babies
radles, lulling a baby to sleep, watering the basil and sweeping the house,
: the divine songs of Lord Krsna's life-story with full devotion in an
ISy of delight with their minds constantly attached to Him are virtuous
deserve congratulations.
892 SRIMADBHAGAVADGITA. [Chapter?
dear to Him, and He brings up all of them, without any partiality,

yet, those who have an inclination for Him, become especially
dear, to Him.
When a devotee, becomes free from desires, axiomatic
devotion (love) is aroused, in Him. This love, neither ends nor
lessens, but increases every moment, and is limitless, endless
and knows no satiety.
Appendix-The Lord has called His devotee who is
exclusively devoted to him 'Jfiani' (wise) because "All is
God"-this is the real and fmal knowledge (wisdom), there
is nothing beyond it. Therefore the devoted (devout) devotee,
who has realized this knowledge, is a real Jfiani (Gita 7/19).
The reason is that such a devotee holds that there is no other
entity besides God, while a man who applies his Viveka, holds
that there are two entities-the real and the unreal. It means -
that here the term 'Jfiani' has not been used for the liberated
self-realized soul but it has been used for the 'Jfiani' viz.,
the devoted (devout) devotee who has realized 'All is God".
In the Gita, the Lord principally has called a devotee 'Jiiani'
(7/16-18) because he is the highest and real 'Jfiani'. He loves
God alone, therefore he is the best-'ekabhaktirvisisyate' .
The Lord's devotee who is the seeker of wealth is 'anitya-
yukta' (not constantly established in God). The sufferers is less
'anityayukta' than the seeker of wealth. The seeker of knowledge
is less 'anityayukta' than the sufferer. But a 'Jfiani' is totally
'nityayukta' (constantly established in God).
'Priyo hijiiiinino'tyarthamaharn sa camama priya'-this expression
means that when a devotee has realized 'Vasudevah sarvam',
then between that devotee and God there is relationship of
true love alone, nothing else. In the scriptures, this has been
called every moment-increasing love and infinite bliss.
Verse 18] SADHAKA-SAiiuIvANI 893
Linkt-«In the previous verse, Lord Kf~1J.a declared the man

of wisdom to be the best of all the four. The other three, are
also not undervalued by Him. So He says in the next verse.
a«l'(l: 'WJ.~ ~ (CIIJlq.q ~I

~: "«~ ~ml(ifl ijIQql'1'f1qj _ I I ~ to U·
udari\J sarva evaite jiiinitvatmaiva me matam
isthital} sa hi yuktitmi mimevinuttamam gatim
All these are noble, but the man of wisdom (jiiiini) is verily
My own self; this is my view. For, such a devotee steadfut in Me
and eStablished in Me alone who am supreme goat. 18
Comment:-:-
'UdiriQa sarva evaite'-All these are noble.The tenil'Udfuiil}'
(noble), has several interpretations-
(1) In the eleventh verse of the fourth chapter Lord ~J.la
declares, "Howsoevermen approachMe, even so do I seek them."
A devotee, likes God and so does God like a devotee. But, a
devotee is noble, because he accepts his affmity and surrenders
himself first to God. He does not bother, whether God calls him
His own or not.
(2) Devotees of the gods (deva) perform oblation, charity,
penance etc., following the rules for fruits. The gods, grant
them boons, as desired by devotees, without thinking of the
welfare of devotees. But, God grants only boons, which are
for their welfare and which enhance their devotion. He does
not grant boons, by which their devotion is not enhanced
and they may be entangled in the world, because He is the
supreme father and the greatest well-wisher. So, the devotees
of God, worship Him, not caring whether their desires are
satisfied, or not. Thus, they are noble.
(3) Worldly pleasure and prosperity, obviously seem
pleasant, while adoration does not seem to bear immediate
scu SRiMADBHAGAVADGITA ICbapter7
fruit, yet devotees adore the Lord without caring for pleasure
and prosperity. So they are noble.
(4) One, who wants anything from God is called noble. It'
is so, becauseGod Himself is very much noble and He regards
one who wants anything from Him, as noble,
an
(5) Devotees with exclusive devotion, want their mundane
as well as spiritual desires, to be satisfied oolyby God. Because,
of their exclusive devotion, they are noble.
'Jiiini tvi_aiva me matam'~nu~ otherthree devotees, are
noble, but a man of wisdom, is the Lord's own manifestation,
and so is naturally, loving to Him; The setf, is natuially loving
to everyone. It knows no motive or cause. So, the term. 'Tu'
(but). denotes singularity, of the man .of wisdom.
In divine love, the lover surrenders himself to his. Beloved
and identifies biroself ~ith Him. Similarly, the Beloved also'
surrenders Hmlselfto His lover, So they identify themselves,
with each other, This union in the Discipline of Knowledge,
remains calm and constant; But, in the Discipline of Devotion
(love), it increases every moment, and in it the lover and the
Beloved even having separate .entities, are one and in spite of,
being identified with each other, cy:e two. This love cannot
be expressed, in words. In this divine love affair, even jn
seeming separation, there is' constant union; while in' natural
union there is .also, union, .
. When a river flows into the sea, both of them, become
one. But, sometimes a river flows towards the .sea and
sometimes the sea· flows, towatdstheriver. Similar, is the
case in divine -love, of the lover and Beloved. This drama
of divine .love, between a lover and the Beloved,· continues
for infinite years, in infmite forms, There develops suchan
intense love.. between the two.. that it becomes difficult to
know, who is the lover and who the Beloved. Both of them
Verse 18] 895
are Beloved, and both of them. are lovers.

'Asthita1J sa hi yuktiitmamamevanuttamiiril gatim'--.A man
of wisdom .by being steadfast in mind, remains established in
God, who is supremeand above whom, 'there is none. Such
a devotee remaining unaffected by favourable or unfavourable
circumstances, is always absorbed in Him. He has .~. finn
belief, that only GOd is his, and thataffinity is enhanced in
both desIfableand undesirable cifcumstan~es. Thus, he remains
firmly established in H i m . ' .
Appendix-The worldly. seek~i 'ofwe1utliiIlstead of y~aming
for God~ wants only wealth, therefore he is a devotee Of
falsehood.Traud and dishonesty etc. From his heart he attaches
much 'importance to wealth, therefore he is not generous(noble)
but he is very miserly. Therefore thetermvgenerous' is not
applicable to him. But the' seeker' of wealth; who 'is a devotee
of God, from his heart does . not attach importance to wealth
but attaches importance to-God. So he is not miserly but he
is generous (noble). Therefore the Lord has called him noble.
Heregenerous (noble) means renunciation. The seeker of wealth,
the sufferer and the seeker of knowledge-c-all these devotees
having renounced. the world. (pleasure and prosperity) have.
started worshipping God--;-this" is their. renunciation. Therefore
all of them are noble-s-'udaral:t sarve evaite'. Because of the
predominance of their relationship with only. God, .the seeker
of wealth, the sufferer and the Seeker of knowledge .also
afterwards naturally become 'Jfiani" (devotees).
There is a vital point that atheism is more defective than a
desire. Those who, instead of worshipping God, worship other
deities, if they are desire-ridden, they follow the cycle of birth
and. death-e-tgatagatam kama kama labhante' (Gita 9/21). But
those who worship only God, if any desire remains in them,
then by God's grace .and by the influence of their. worship,
they attain God. The reason is that if a man is connected with
896 SR~APBHAGAVADGITA [Chapter 7
.God in anyway, he attains only God* because basically he is a

fragment of God.
The seeker. of wealth,' the sufferer and the seeker of
knowledge-all the three have been called 'noble' by God. But
those who don't worship God but worship other deities, the
Lord instead of calling them noble, have called them men of
meagre intellect (Gita 7/23) and their worship has been called
as the worship in a mistaken manner (Giti 9/23). Their. worship
is in a mistaken manner because they regard gods as different
from God viz., they don't regard 'gods as the manifestation of
God and moreover they are desire-ridden. It means that 'not
to behold God in all' is more harmful than 'to work with an
interested motive' because in the former there is no relation with
the sentient (divinity) (God).
An enlightened (self-realized) soul has his 'tattvika ekta'
(unity in essence) viz., 'Sadharmata' (merger into God's Being)
with the Supreme but a devotee has his 'atmiya ekta' viz., he
becomes the Lord's own self-'Jiiini tvatmaiva me matam'. In
'tattvika unity' (Sadharmata), there is 'abheda' between the self
and Brahma viz., as Brahma is truth, consciousness and bliss
solidified, similarly he also becomes. truth, consciousness and
bliss solidified and nothing else remains besides the Supreme
Reality. But in a devotee's 'atmiya' unity the self and God
become 'abhinna' (inseparable). In this 'abhinnata' the devotee
and the Lord in spite of being one, become two in order to
exchange love with each other. In this state both are lovers
and both are beloved (Sometimes God is the lover and the
devotee is the beloved and vice versa). Therefore in spite of
* kiimiid dvesad bhayiit snehiid yathii bhaktyesvare manah
iivesya tadagharn hitvii bahavastadgatim gatiif:!
(Srimadbhii. 7/1/29)
"Not one, many men out of desire, malice, fear and love by concentrating
(focussing) their mind on God and washing away all their sins, have attained God
in the same way as a devotee attains Him by devotion."
being two, they remain only one. .

A man (theself)is a fragment of God. The more disinclination
he has for God, the more his ego is inflated; and the more
inclination he has to God, the more his ego is wiped out Even
after being established in the self, he can have an iota (trace)
of subtle ego. But in devotion living in developed oneness with
God through devotion, a devotee's attachment to the lower nature
(apara pralqti). is totally renounced and his ego is totally wiped
out because, ego is the evolute of aparaprakrti. Therefore the
Lord declares-'joani tvatmaiva me matam' (aloani viz" devout
devotee is verily My own self);
A seeker of wealth, a sufferer and a seeker of knowledge,
gradually lose their independent entity (ego), while a Joani
(devotee) has no independent ~ntity. Therefore the expression
'tvatmaiva' means that a lover (devotee with exclusive devotion)
has no independent entity besides God and only God remains
viz., the lover becomes the manifestation of God-tasminstajjane
bhedabhavat (N"arada. 41). This 'atlniyata' (intimacy) with God
is dualism for devotion which a devotee accepts himself in
order to enhance devotion and it is far superior to the non-
dualism of Joanayoga-'bhaktyartham kalpitam (svikrtam)
dvaitamadvaitadapi sundaram'* (Bodhasara, Bhakti. 42).
'Mamevanuttamam gatim' -There is no other Supreme goal
besides God. The term 'gati' has three meanings-knowledge,
speed (act of going) and attainment. Here the term 'gati' has
been used for attainment. Being the [mal attainable Reality, God
is the Supreme goal to be attained.
'Asthital;'-one steadiness is' gained by practice and the
other steadiness is natural. As every being feels 'I am'-this is
natural steadiness in one's own self, similarly a wise devotee
* The non-dualism of devotion is not an imagination but it is an acceptance.
The imaginative non-dualism is untrueand it is devoidof love.
898 SRIMADBHAGAVAoGITA [Chapter7
"
(who has exclusive devotion) naturally remains established

steadily in God. '
Link:- In the next verse, Lord Kr~1JG describes, the man of

wisdom, as mentioned in the previous, verse, and indicates' the
kind of devotion he has. ' ,
~~..,i ~1..,q,l~i gq@ld I'

\iI......,lq..a
CllttaCl: ,~~q~I(q1 ~: n ~ ~n
bahlinirit janmanamante jiianavanmirit prapadyate
vasudevah .sarvamiti sa mahatma sudurlabhah
In the very last of all births .vlz., in Jhis huma» form, when a
man of wisdom (joani) takesrefugein Me, realizing, thateverything
is God; such a: great soul (mahatma) is vety rare, indeed. 19' '
Comment:-
'Bahiinam janmanamante'-This human birth, is, the last
of all births. The Lord, has given man full right to be free,
from the cycle of birth and death. But .man.. because of his
attachment, for the world, .failing ,to attaiD. Him, returns to the
path of the mortal world, (Gi~' 9/3). So Lord Krsna, while
describing men possessingdemoniacal traits, declares that such
fools, instead of attaining Him, sink into still 'lower and baser,
depths (Gita 16/20).
It is mentioned in the scriptures and in the utterancesof saints,,
that the only aim of human life, is to attain salvation, it is not for
enjoying the pleasures,of the world, and 'heaven: Therefore, in
the Gita, such people who look upon heaven as a supreme goal
are called unwise, (2/42) and of meagre intelligence (7/23).
'This human life, is the very first and the very last, of all
births. It is the first, because the actions performed during this
human liie lead him to, eighty-fourlac forms of lives and hell
and in these forms of lives and hells he has to suffer pains
and tortures, because of the .vices he committed in the course

ofa human life. It is the very last, because a man can attain
salvation or God-realization and be free; from the cycle of birth
and death.
Lord Krsna, in the sixth verse of the eighth chapter, declares,
"Whatever being a man thinks of, when he leaves his body at
the time of death, that alone doeshe attain." Therefore, the Lord
has given him independence to think of the Lord, and attain
salvation. Thus the Glta, declares openly,. "Even the vilest sinner
and those who are of inferior birth, because of their sins of the
previous birth, by taking refuge in Me, attain the Supreme Goal"
(9/3Q-.-33). The Lord, has used the terms 'Papa yonayal)' (born
of the sinful womb). It means that creatures of the inferior birth,
such as pariah, animals, birds, insects, trees and creepers etc.; all
can be included. But, the difference between man and creatures
of inferior births, is that man because of his. discrimination, can
follow the spiritual path, while other creatures cannot. But being
.fragments of God, all of them have got the right, to attain Him.
Yet, many of the creatures because of God's and saints' grace,
as well as, the influence of a place of pilgrimage etc., attain
salvation. The gods, hanker after pleasures, in heaven. So they
do not think of their salvation. But if they also think of God-
realization due to any circumstances, they can realize, Him. It
is mentioned in the scriptures, that Indra,theking of the gods,
had true knowledge. The Lord, has bestowed this human life, the .
very last. of all births upon us, so that we may attain salvation.
So, ifi we just become instrument. in his hand and. be subservient
to Hiswill, we can attain salvation, undoubtedly.
A man should not misuse the .independenee given to him
by God, by working against the ordinance of scriptures and
against his own discrimination.. In thatstate, of the .right use
of independence, either he willdo .nothing, or act according to
ordinance of scriptures; If he has no interest for doing anything for
900 SRiMADBHAGAVADGITA [Chapter7
himself.rhe will cease his affmitywith senses, mind and intellect

etc. -The reason is, that when he has desire to do something, a
sense of doership is born and he. has affmity for senses and
mind. He has affinity for the fruit of action, when he acts' for
himself, When he does nothing, there will neither be a sense of
doership, nor desire for fruit and thus he will be established in
the self; Ifhe works accordingto ordinance ofscriptures, without
. expecting a fruit for actions, the momentum for actions perishes,
and his affinity with actions and things, breaks off and then new
desires do not evolve, and old attachment perishes. Thus. he
automatically realizes the truth in the self (Giti 4/38).
Lord Krsnain the Gita, declares-One who works without
having any desire for the fruit of actions, all. his actions melt
away (4/23). One will be saved from all sins, by means of
knowledge (4/36); The Lord, liberates His devotees, from all
sins (18/66). He, who knows God as unborn and beginningless,
is purged, of all sins(1O/3)~ .In.this way, a devotee is purged of
all sins, through all the three Disciplines of Action, Knowledge
and Devotion. It means, that the aim of human birth, the very
last of all births, is nothing besides, salvation.
If we have got good company, sacred books such as the Giti,
and realized the importance of the name of the Lord, it means
that God by His special grace, has given us an opportunity,
to attain salvation-But, it does not mean that we should stop
adoration etc. We should devote, our time and energy, to attain
Him by becoming an instrument, in His' hands. If He had riot
decided to liberate us, from the cycle of birth and death, He by
His grace, would not have bestowed this human birth, upon us
(whose only aim isto attain God-realization). So, with a firm
faith, that we'll attain salvation, we should follow a spiritual
path, by becoming an instrument, . in His hands.
A question may arise, that this human birth may be a fruit of
virtuous actions ofhis previous birth. Ifwe accept this assumption,
Verse 19) SADHAKA.SANJIVANI 901
we come to know that even animals, birds and insects etc., also
get the fruit of their previous actions. If it wereso, there would
be no difference, between men and other. creatures. In that case,
it would not be correcttosay, that human.life has been bestowed
upon us, 'by the kind grace of God. Then. how can we regard
human life, unique and glorious? The glory of human life,' lies
in surrendering ourselves to God and attaining salvation,"
'Visudeva\1 sarvamt--In the beginning of the universe, God
Himself assumes differenrforms and at the time of its dissolution,
only God remains. Thus, when at the beginning and the end, there
is none besides God, how can someone else, be besides God,
in the middle? This creation, has evolved out of Himself only.
There was no other material, with Him besides Him. Therefore,
the whole universe is nothing, besides His manifestation.
As in the case of ornaments, made of gold, there is nothing
besides gold, as in the earthenware vessels there is nothing besides
clay, and in toys made of sugar, there is nothing besides sugar,
so in the universe, there is nothing besides God. So long as, a
man is preoccupied with the beauty and forms of ornaments, he
does not pay attention to the purity of gold. Similarly, so long
as a man attaches importance to the world; he does not discern
God, he does not perceive that "All is God."
A Yogi, identified with Brahma, .attains the Beatitude of
Brahma (5/24); the Yogi who has become one with Brahma,
*(l)After several births, in this human body, which one gets after a great
industry and which in spite of being transient is very difficult to get, the wise
man should try his best to attain salvation as quickly as possible before he dies.
The sensual pleasures can be enjoyed in all births, so a man should not spoil this
precious life in them (Srimadbhigavata 11I9/29).
(2)This human body is the root of all good fruits and has been bestowed
upon men by divine grace, in spite of being rare. This is a strong boat to cross the
ocean of the world sailed by the preceptor-sailor and I (God) work as favourable
wind to row it. In spite of so many facilities, if a man does not cross this ocean,
he is the murderer of his own self (Srimadbhigavata 11120/17).
902 SRUMADBHAGAVADGITA (Chapter?
gains Supreme Bliss (6/27); and knowing the Lord, in essence,

he enters into Him (18/54-55). According to the Gita, the above-
mentioned,are three, states which change. But 'All is God' is
not a state, this is reality, in which there is never' any change.
Whatever appears, as the world, is nothing besides God.. The
Lord Himself declares~ .
"Whatever is perceived with mind, tongue, eyes and Other
sense-organs, is nothing besides Me. There: is no entity besides
Me.: Understand, this fact carefully" (Srimadbha.· 11/13/24).
Thus, according to His declaration a man of wisdom (viz., the
follower of divine love), sees the Lord everywhere "He sees Me,
present in all beings and all beings existing in Me" (6/3.0). "He
(the Yogi), though engaged in all forms of activities, dwells in
Me" (6131).
If a person, gets the thing desired. hefeels very happy. Thus,
we may very well imagine, how happy a devotee would' feel,
who. beholds, God in' everything. Overwhelmed with joy, the
devotee of God, while. describing the name, qualities, influence
and sport of the Lord, and remembering these time and again,
laughs, weeps, dances, sings aloud and becomes. calm and quiet,
and thus sanctifies, the entire universe. Thus, he becomes, .full
to the brim with divine bliss, and then for him,' nothing further
remains to be done, to be known and to be achieved.
For such a devotee, following the Discipline of Devotion"
the so-called world, becomes divine.' Being absorbed in God the
body of a devotee also becomes unearthly' or divine, as Mirabal's
body merged into God's idol. In devotion, towards the Lord rust
there are three different entities-service, servant (devotee} and
master (God). But when there is complete devotion, the devotee
intbe form of service merges into the master, and only the
master (God) remains. Such devotees, who are ever engrossed in
devotion to God, leave an indelible impression upon creatures,
by their presence, touch and talk etc.
VerseJ9] SMiHAKA-SMUIvANI _ ,903
, As long as, men have a desire to enjoy sensual pleasures,

they cannot realize reality, about the world. But, when this
desire is renounced, they perceive the world" as a manifestation
of the Lord.
IA Vital Fact I
"Vasudev~ Sarvam'-Divinity can be understood, in two
ways--{l) The world has no existence, only God exists, (2)
All is God viz., this world is the manifestation of God.
Strivers can follow, either 'of the two ways. Those, who are
attached to the world should follow the ftrst path, while those
who are totally detached from the world' and are engaged in
meditation arid adoration' etc.,/should follow the second path.
Though both, are one and the same, yet there seems to be
a difference in them in the same way as, there' seems" to be
difference in different kinds of ornaments of gold' and the gold
itself. In the former, there is predominance of discrimination,
while in the latter there is predominance of devotion (faith).
Devotees who worship attributeless God attach importance, to
discrimination, while those who worship the Lord, with attributes
attach importance, to devotion.
But in' fact; both of these are the same. Therefore, Lord Krsna,
in the Discipline of Knowledge, has used 'acceptance in the sense
of knowledge (3/28) while in the Discipline of Devotion, He has
used knowledge in the sense of acceptance (5/29; 9/13; 10/3, 7,
24,27,41). There is one point which needs attention-s-To know
God or 'to accept Him bothisknowledge~ while to know the
world, as having its own separate existence, or to accept it as
real both is ignorance.
By knowing, the reality about the world, the world loses its
existence, and by knowing reality about God, one realizes, Him.
Similarly, by accepting ftrmly, that the world is a manifestation
of the Lord, the world, is seen as divine manifestation.' Thus, by
904 SRIMAOBHAGAVADGITA [Chl!pter7
realizing divinity, knowledge arid faith,~come one.

'Itijiianavanmamprapadyate'-Those, who accept .the
existence of the kaleidoscopic world, are ignorant and foolish,
while those who understand that the Lord pervades everywhere,
in different forms, are learned and wise. Only the Lord is, at all
places, in su beings and in all forms-s-this is realization of, a
wise devotee. Therefore, in the nineteenth verse of the fifteenth
chapter, he has been called 'Sarvavit'viz., be has known all,
what was to be known.
The surrender of a man of wisdom, is different from that of
a sufferer, the seeker of knowledge, and a seeker of wealth. So,
the Lord has called him His own self (7/18) becauseaccording
to him, there is none other entity, besides the Lord. The Lord
Himself declares, 'Like clusters of yarn-beads formed by knots on
a thread, all this is threaded on Me' (7n). Asina rosary made of
yarn-beads. there is nothing' besides yarn, so in the world, there
is nothing, besides God. One who realizes this fact, is said to
take refuge, in Him. This realization is, real surrender to Him.
'Sa mabatma sudurlabhal}'-Some of the people, neverthink
of God-realization. A few think of it, but they have no exclusive
devotion, for Him. A few make efforts, but soon lose heart, because
of their ignorance in realizing Him. They miss this excellent
opportunity, and thus, are' deprived of the highest gain.
The Lord Himself, in the third verse of this chapter, declared,
"Among thousands of men, scarcely one strives to realize Me,
and of those who strive, scarcely one, knows Me in truth." The
truth is "All is God." Such a great soul, is rare indeed. It does
not mean that God cannot be realized, without facing several
hurdles. But, it means that such devotees, who want to realize
God from the core of their hearts, are rare. If a devotee wants
to realize Him, he can realize Him, because the human birth's
purpose, is nothing else, besides realizing Him.
All the people cannot enjoy worldly prosperity and pleasure,
Verse 19) SADHAKA-SANJivANi 905
equally but all of them can realize God, as was realized by Lord
Swara, Narada, Vasistha, Sanaka-Sanandana and other sages,
and ascetics etc. So, a man should never miss such a golden
opportunity.
The Lord, ·possesses an unparalleled trait that He reveals
Himself as food for the hungry, water (or the thirsty, pleasure
for the seekers of pleasure and also, as person, senses, mind,
intellect and thoughts etc. In the form of pain, He warns us, that
pain is the result of enjoyment of pleasure. So, if one enjoys
sensual pleasure, he will have to suffer. So, he should not enjoy
pleasure because, these are nothing besides the Lord and the Lord
has to reveal Himselfas pleasure for him. But how gracious the
Lord is, that He reveals Himself as a creature desires! Such a
great soul who realizes that, all is God, is very rare.
There was an ascetic, who worshipped God Ganesa, He had
an idol of Ganesa, and another one of a rat, both made of gold.
Both of these weighed equally. Once the ascetic decided to go on
a pilgrimage. He went to a goldsmith to sell them. The goldsmith
weighed them and told the ascetic, that the value of each of
the two was the same. At this the. ascetic grew angry with the
goldsmith and asked him how a vehicle could be equal, in value
to the Lord. The goldsmith replied, "Sir, I am not buying either
God Ganesa, or his vehicle, the rat. I buy gold. So I shall pay
you according to their weight." Thus, as a goldsmith does not
notice Lord Ganesa or his vehicle, he sees only gold. So does
a great soul behold God, he does not, see the world.
There was a saint who was walking along a road. He sat
down to make water, in the field, of a farmer. The farmer,
thought that he was stealing a water-melon from his field.
So, he struck him a blow, with a stick. But afterwards he
realized his mistake, and said, "Sir, forgive me for my mistake;
I mistook you for a thief.n The saint said, "There is no need
to excuse you because you gave the blow to a thief, not to
906 SR~DaHAGAVADGITA
I:"
, [Chapter7
me." The farmer, .felt very sorry and admitted the saint, into
a' hospital for-necessary. treatment Then a .man, came .to ,offer
him milk. The saint said, "0, youare very clevervfirst you _
injured me with a stick, now you are offering me milk. You
play different parts, in the drama of life/ The man, was a bit
afraidv.lest the' saint should get him entangled and, sai9;"~ir,
I did not hit you." The saint said, "I very well know,' that
'first you beat me and now ,you are offering milk, WhJ else,
can be here besidesyou?"' The saint, saw everyone as the
revelationofthe Lord. He who gave the blow,' he who gave
treatment and''he'
. ' , . who offered
- - iIilllc':"-':aIf were
- _ . manifestations
. ~
of God, for the saint So he talked accordingly.

';',' ,I, Gr~tness of "the Great Souls I;,
'Ithas been said.rabout great saints-
(I} The" liberated', great souls, continuously remain
established in the self or in God.' Their life, their company,
their thoughts an~ 'the air .touching their bodies, ieact' human
beings to saIvation.'" . ' '" ' "
,(2), There aresome people who do not know, the greatness
of those great m~~., So, saintscome down to the level-of
common people, and say that saints.bave.idone-this.. Their
actions .and words, cq~stitute the scriptures, " ,,", ''','
,(3) When they come down toa still lowerlevel, they say,
that, saints should be obeyed.
(4) Strivers 'who do not obey the saints, are-instructed to
follow, the principles prescribed by them. '
, ,
.
, (5) When they go down still lower; they order them to do
onething or the other.' ';' '
[Those who carry out the behest of saints, in them doctrines
of saints, take practical shape. When a .saint orders a .striver
to f?,llow a' principle, the' striverby the, saint's grace, gains a
Verse i9) SADHAKA-SMlJlVANI 907
special power, -by which his conduct changes without much

effort, and that leads him to salvation. Even those, who
follow the principles without -receiving their orders, attain
salvation.}
(6) Sometimes they curse or give boon tostrivers, who
refuse to obey them.
These, above-mentioned are six categories of saints, from
the - first rank to the. sixth _rank; The iowertbe level, to .which
they stoop, the more._ merciful they are. When they grant boons
to astriver, or put him under a curse or scold him, they stoop
to the lowest level, yet it is renunciation, because they have
accepted the lowest level, for the welfare of humanity.
- Similarly, God also remains established continuously, in
His own Self. This .is something of the first rank. But the
same Lord, because of His excessive merciful nature, incarnates
to lead creatures 10 salvation. The drama of His life, enables
men to attain salvation. Sometimes, lowering Himself He
preaches and by still- lowering Himself; _. He govern people,
and He orders and guides them. Finally~ still lowering Himself
further, He grants, a striver -a boon, or lays him under a
curse or separates him from his body, for his welfare and
thewelfare of the world.
Appendix~In the sixteenth verse the Lord mentioned that
four kinds Of devotees worship Him-the seeker of weaIth,the
afflicted, the seeker of knowledge and the -wise- 'caturvidha
bhajantemarn'. In this verse He mentions the characteristics
of the worship of a 'Joani' -"All is God"-this realization is
the -. worship of a'liiini' ,it is surrender to God. Real-surrender
(refuge) -is -that in which there remains .no individuality of the
devotee who takes refuge in -God but only God, in Whom refuge
is taken, remains.
'All is God'-this is real knowledge. Such an exalted
souled devotee, possessing real knowledge, takes refuge in
908 SR~DBHAGAVADGITA [Chapter7
God viz., he by losing his existence (I'ness), merges in God.

Then I'ness does not persist viz., the lover does not remain but
only God, the embodiment of love remains in Wholll I-you
(thou)-this-that-all these four do not remain. This is the real
nature of surrender (refuge).
The term 'mahatma' means-great (exalted) soul, the
soul, * totally free from egoism, individuality and unipresence.
He, who bas egoism, individuality and unipresence is 'alpatlni'
(low soul).
Here the term 'Vasudeval}~ has been used in masculine
gender; therefore here the expression 'Vasudeval} sarvah' should
have been used. But-here instead of the term 'Sarvah' the term
'Sarvam' bas been used, which is in neuter gender]. In the neuter
gender all the three-c-masculine, feminine and neuter are included.
In the Giti for these' three-the world, the soul and God, the
words of three genders have been usedf'. It means that 'Jagat',
'Jiva' and ,'Paramatina'-these three are included in the word
'Sarvam' . Therefore all the things, persons and circumstances
etc., mentioned in the three genders are only the manifestations
of God.
'Vasudevah Sarvam'-In it 'Sarvam' (all) isunreal while
* In the Giti the Lord has used the term 'mahatma' only for a
devotee. The strivers, who follow the path of devotion, have been also called
'mahatma'-'mahatmiinastumiiIh piirthadaiv'irilpralqtimasritiiJ}' (91l3), those who
have attained oneness with God are also called mahatma-,... 'Viisudeva~ sarvamiti
sa mahatmasudurlabhaf" (7/19); those wbohave reached the state of highest
perfection (Supreme love) have been called mahatmji..,...·napnuvaJ)ti mahatmana~
sarnsiddhim paramam gatW .(8115). Similarly in the Gita the Lord bas used the
terms 'Sukrtinah' (7Il6); 'UdiirW (7118), 'Sudurlabhah' (71l9), 'yuktatamah'
(6147, 1212), 'adve~ta', 'maitral)' ,'karul)a' (12/13). 'ativa me priy~' (12120)
etc., also only for the devotee.
t In a Compound word if the words of all the three genders are included,
then the compound word ends in neuter genders.
:t: Vide 'Gita-Darpana' article no. 99-'Gita memlsvaraJlvatma aura prakrti
ki aliilgata'.
'Vasudeval;I'(G6d) is real. The unreal has no existence and the

teal' never. ceases to be~ 'nasato vidyate bhavo nabhavo vidyate
satalt(Gitii2l16). It means that only the real exists, the unreal has
no existence at all. There is only God (Vasudeva), all (Sarvam) is
not there. But the strivers, who speak, who hear altCi who study,
hold that there is existence of 'Sarvam' (world), therefore the
Lord in order to wipe out this wrong notion of 'sarvam' (world)
utters 'Vasudevai} sarvam'.
In the scriptures different types of yogis have been, described
such as Jiianayogi,. Dhyanayogi, Layayogi, fiathayogi, Rajayogi,
Maiitrayogi and Anasaktayogietc., but the Lord does not declare
that they are very rare.
But He declares that the exalted soul
who realizes 'All is God' is very rare indeed.
God is the seed of the entire world-'Y3ccapi sarvabhiitanam
bijaril tadahamarjuna' (Gila 10/39), 'bijaril mam sarvabhutanam
viddhi partha sanatanam' (Gila 7/10). Whatever products are
produced from a kind of. seed, they are' the different forms of
that seed only. The crop produced from wheat is the wheat-crop
only. The farmers say that there is a good crop of wheat, the
field is full of wheat (it appears to be merely grass and there
is not even a single grain of wheatm it). But a businessman
of a city will not accept that this is wheat. He will say that he
has bought andsold so manybags of wheat and if he does not
know what the wheat is; it is grass, in it there are stalks and
leaves, it is not wheat. But a farmer, who cultivates the field,
will say, "This is not grass which animals eat, but it is wheat."
If a cow grazes plants of the wheat, the farmersays, "YOur cow
has grazed our wheat", while she has not eaten even a single
grain of wheatJn the field even a single grain of wheat may
not be seen, but the crop is wheat-in it there is no doubt
The reason is that first the seed of wheat was sown and when
the crop is ripe, wheat will be taken out, and so in the mid
state also' it is only wheat Now it appears to be green grass
910, SRiMADBHAGAVAOOITA {Chapter1
but when the, crop is ripe, the wheat, will be taken out of it. In
this way God existed. beforethe origin 'of the world---'sadeva
somyedamagraisidekamevidvitiyam' ~Cbandogya.6I2J1), and in
the end also Godwill remain-,'Si~yateSe~iialt' (Srimadbhi.
10/3/25). Therefore in. the mid state also all is only God-
'Vasudeva!) Sarvam'.
, So long as. a striver has th~, egoistic notiqn, he is a, 'bhogi'
(voluptuary). 1 am a yogi-this is the enjoyinent.of yoga; lam
wise-s-this is enjoyment of wisdom; I am a lover-this is the
enjoyment: of love•. So tong ,as he enjoys pleasures, there is
possibility ofhis downfall, He' who enjoys yoga, can also enjoy
objects of senses; he wh9 enjoYs knowledge, can .also enjoy
ignorance and he' who enjoys love, can also enjoy attachment
The reason is that 'be is possessed of such disposition, the habit
for pleasure. When be no longer remaiJi.s "bhogf (voluptuous),
then-only Yoga persists, With the persistence of yoga, a man
attains salv.ation. But even after having attained salvation, the
exalted soul has the latent impression (a subtle iota of ego)
(Samskira) of, the spiritual discipline by which he attained
salvanon. This latent impression .eOf ego does -Dot let him be
one with other philosophers. This is also because of the latent
impression that there are differences'ameng philosophers and their
philosophical thoughts. The latent impression of a particular sect
does not let the philosopher oftbat'sect respectthe sects of other
philosophers. But when the love, which increases everymoment,
is attained, then the latent impression '()f his sect does not persist,
he becomes one with other' philosophers, all differences come
to anend and 'Vasu<lev~ sarvam', is realized. In fact then the
exalted' soul; who realizes,~a11is GOd' who knows it and who
mentions it loses his identity and .only God remains Who is the
same from the time immemorial. By 'beholding God in all, all
sects are equally respected because it is not possible to oppose
one's own favourite God-'nija prabhumaya dekhahimjagata
kehi sana karahiril birodha' (Manasa, Uttara. 112b).
There are two types of description about God and the soul-
(i)God is the ocean and the .soul is its wave viz., the wave
.belongs to the ocean and, (ii) the so1.J1. (self) is the ocean and
God is it,S wave viz.c.the ocean belongs, to the wave. Out of these
two the wave. belongs to ..the sea-this assumption seems to be
proper. The ocean belongs to the wave-this assumption does
not seem proper b.ecause the ocean .is.. comparatively -enduring
while the' wave, is' transient, "Iherefore the. wave belongs to the
·sea, .the .sea doe.s· not belong to',the wave. If a striver regards
hi~s~lras th~ sea ~d GOd as the wave, it will 'be very improper
because b:y,this assumption the' seJ;lse. of ego will be inculcated
and egp will remam,et~.~al while God will become transient.
Th~ reason is that . the .self has .: maintained the. sense of ego
(individuality)'fro~
·. . - , .
time immemorial,.. Therefore if we
- . . , .' , - , ~. .
call
. the
selfas, 'I' (ego), it is thesame ego which we have maintained
since time immemorial.~~,:,.ap.onis attained when this ego is
·wiped put. Besides the above-mentioned two, assumptions, there
is the third remarkable fact that in water-element there is neither
the sea nor the wave viz" there is no distinction of the sea and
the wave, This is the truth. The sea and the wave are relative
terms but the water..element is independent (having nothing to
do with the-sea or the wave)...
Asin'water-element, the sea, the river.rain, dew; fog, steam
and cloud etc., all having lost theiridentityfindividuality) become
one, similarly in 'Vasudevahsarvem' (all is God), all spiritual
disciplines having. lost their' identity become one as God. As
in water-element 'there is no difference of forms, similarly in
'Vasudevah sarvam' there is no difference of opinions. Differences
in opinions.(sects) ca~se dissatisfaction but in 'Vasudevah sarvam',
as there'are '110' differences of opinions, so all are totally satisfied.
IiI 'Vasude-val} sarvarn' there is neither a' YogI, nor a Jfi3nl nora
Premi-x-sothe
. -
e.x alted soul, who has realized it, is very rare indeed.
" . ' "
Water is. changed .into different forms such as snow, fog,

912 SRIMADBHAGAVAOOITA [Chapter7
cloud, hail, rain, river, pond and sea etc. If snow is put ina deep
frying pan and the frying pan is put on fire,' the snow melts into
water. Then wateris evaporated and then the steam by becoming
atoms becomes shapeless. Water assumes the form of _fog, it
assumes the form ofa cloud, the same becomes shapeless, the
same' assumes the form of snow, the same assumes the shape
of hail, the same in the form of rain falls on the earth, the
same assumes the form of a river and the same water assumes
the form of the sea. In spite of assuming so many forms, the
water as an element remains the same. Similarly God assumes
numberless forms. As water being very cold turns into snow
or ice and becoming liquid by heat turns into steam (vapour)
and then is changed into the form of atoms; similarly God by
getting cold in the form of ignorance, appears in the form of
inert world, and by the heat in the form of knowledge appears
in the form of subtle and sentient God. Water may appear in
the form of snow or vapour oreloud 'etc., but essentially it, is
only water. It is nothing else besides water. Siinilarly God may
appear in the fonn of the world and in other forms but He is
only God. There is none else besides God.
.A striver commits an error that keeping himself aloof (separate)
he wants to behold the world as the manifestation of God viz.,
he perceives 'all is God' with his intellect. In fact not only the
world, which is beheld as the manifestation of God but he who
sees it is also the manifestation of God-'sakalamidamaharn ca
vasudevah' (Vi~Qu purana 3n/32). Therefore a striver should
assume that all including his body is only God viz., the body is
the manifestation of God, senses are also His manifestation; the
mind is also His manifestation, intellect is also His manifestation,
the life-breath is also His manifestation and ego (I'ness) is also
the Lord's manifestation. All is God-in order to accept this
reality a striver should not apply his intellect but naturally without
making any effort, should accept the truth as it is. Therefore in
Srirnadbhagavata it is mentioned-
Verse19J . SADHAKA-8ANJIVANI 913
sm;variJ bralunitmakaril tasya :vidyaya'tmam~ya

paripaSyannuparametsarvato muktasarilSayaJ,
. (11129118)
WQen 'an is .God'-it. is determined then a striver by this
spiritual science being free from allkinds of doubts, by beholding
God everywhere, should become tranquil viz., 'allis God'-he
should not think of it but God should be clearly seen to him.
It means that 'allis God-e-he (the self) should remain
indifferent to this notion also viz., there should remain neither
the seer (one who sees), nor the seen (which is seen) nor the
seeing (the action of seeing), but only God should remain.
'Vasudeva!} sarvam'-can be realized in different ways-
(i) Actions, objects and persons have a beginning and an
end but the self ever remains the same. Therefore a man realizes
that actions, objects and persons are perishing but the self never
perishes. This realization from the discrimination point of view
is the realization of 'Vasudeva!} sarvam' (all is God).
(ii) Before the creation of the universe only God existed and
in the end also God will exist, then how can there be anyone
else besides God in the mid-state? This is from the reasoning
point of view 'Vasudeva1} sarvam'.
(iii) Only God is,.mine, besides God none is mine and if
there is anyone else, let him be, what have we to do with him?
This is from a simple, straightforward, believer-devotee's point
of view 'Vasudevah sarvam'. As in Vraja a sage was talking to
some one near the well, "Brahma (the Supreme) is so and so and
the soul is so etc." A cowherds woman came there to draw water
from the well, she heard the conversation and asked the other
cowherds woman, "What are these Brahma and the soul?" The
other woman said, "They should be our beloved's kith and kin,
therefore these sages are talking about them, otherwise what have
they to do with anyone else besides our beloved Ula (Krsna)?
(iv) The striver who is restless at heart in order to know
914 "[Chapter?
the Supreme Truth and so does not feel hungry in the day and
whose sleep vanishesat night; he having 'listened to the discourse
ofa saint or having studied a book, firmly assumes-that all is
God. What is God? He' does not know itbutthere is nothing
else besides God-s-this is" 'Vasudevah sarvam' from the view
point of the belief in asa.int's utterances. Having a firmer belief
(faith) in saint's utterances than his own perception, he realizes
that all is God.
If we reflect upon it"from the philosophical point of view
we come to know that there can be only one entity rather than '
two. From the faith-belief (devotion) point of view also all is
God, there.is no one else besides God. A devotee can't behold
anyone else "besides oea and no one else besid~s God "comes
in his view.
Link:-In the "verses, sixteen to nineteen," Lord Kn1J.a described

four types of devotees, who seek refuge' in" Him. "In 'the three
verses that follow, the ," Lord describes those persons, who seek
refuge in" the gods.
Chla~:k\td~I~I:" yq@]~S9<4~Cldl: I "

(f(f'f.V:lqql~ Y<fi(ill H4dl: ~If~o II
" "
kamaistaistairhrtajii~al) prapadyant~'nyaclevatal)
tarn tarit niyamamiisthaya prakrtyaniyatal) svaya
Those, whose ~iscrinlinat.h)D (joana) has been subverted by
various desires, influenced by their own nature, worship other gods
and follow precepts relatlngto them*. 20
* In the fifteenth verse of this chapter it has been mentioned 'that the men
are deprived of discrimination by delusion. But here they are deprived of
discrimination by desires, There people depend on Matter to satisfy their desires
while here they take refuge in the gods to satisfy their desires. There evils lead
them to hells while,here desires lead them to birth and death again and again;
Verse 20] SADHAKA-SANJIvANi 915
Commenti-«
'Kimaistaistairhrtajiiani\l'-Their discrimination, lias been
"led astray by"desires; of this world, as well as of the next one.
It means, that instead of applying their discrimination for God-
realization. they remain engaged in," satisfying their desires; They
have desire for worldly pleasure and "prosperity," and hereafter
they want to enjoy, heavenly pleasure.
They have desire for prosperity, greatness and pleasure,
arising from pride. Similarly, 'they have a twofold desire, in
performing virtuous deeds-to be considered pious, in this world
and to enjoy pleasure, in the next world. Thus discrimination,
is led astray by desires, and so they cannot distinguish the- real
from the unreatthe eternal from the transient, and emancipation
from bondage.
'PraIq1yiniyatif} svayi'..,...;..They are constrained by their own
nature, because their discrimination is led astray by desires.
Though a man cannot give up his nature, yet he can purify it,
by removing evil. He is quite free, to make his nature pure and
stainless. But, so long as, he aims atfu1fJ.lling his desires, he
cannot purify his nature, and to him, it appears that his nature
is powerful, while he is weak. When a striver, fixes his aim to
be" free from desires, he can purify and improve his nature,and
is not constrained by it.
'Tam tam niyam3misthiya'-A man, constrained by his own
nature, undertakes several vows, and follows several methods, such
as oblation, penance, charity, incantations etc., to satisfy his desire.
'Prapadyante'nyadevaiiJ,'..,...;..Undertaking several vows, and
following several methods, to" satisfy "desire, they instead of
taking refuge in God, take refuge in the gods. They, instead
of accepting the gods, as Divine manifestations, acceptthem
as separate entities. So, the fruit reaped bythem.tis perishable"
(Giti 7123). If they accept the gods as Divine "manifestations,
they will gain "immortal fruit. "
916 SRIMADBHAGAV ADGITA [Chapter?
They take refuge in the gods, because of desire and because

of constraint, of their nature. ;
Appendix-The desires; that the Lord's devotees, 'YIho are
seekers of wealth and also.the afflictedhave, are also possessed
by thepersons mentioned ia this verse. But the difference between
the twoisthat-the seekersof wealth and the .afflieted devotees
have not predominance of desire but there is predominance of
God in them, therefore they are not 'lqtajiian~' (discrimination
f- -. ' . .:' • .'-. _ "
.has been led, astray). But the persons described here have the
predominance of desires; so. they are ~hrtajiian~'.
The seekers of wealth and the afflicted devotees take refuge
in only God but these persons leaving God aside, take refuge in
other deities. Desires,. deities, .men and precepts-aU these are
various. If in spite of having several desires, only. God is to be
worshipped, then He will lead the devotee (worshipper) to salvation.
But if desires are numerousandthe deities worshipped are also
numerous, then who will lead. such a person to salvation?
There is no other entity besides' God-e-thisknowledge is
veiled because of the desire for pleasure. The desire has been
caused neither bypralqti nor by God but it has been caused
(made) bya man himself. Therefore it is his responsibility to
wipe it out. The Lord by theterm.'lqtajiian~' means to say that
the discrimination has not been, destroyed but because of desire
it has been carried away. The SaI11e· fact has been. mentioned
in the Gila by the expressions, 'mayayapahrtajiian~' (7/15),
'ajiianenavrtarh jfianam' (5/15) etc.
In the fifteenth. verse of this chapter, in the expression
'mayayapah!1ajiian~' there is predominance of the mode of
ignorance while the mode of passion is secondary, but in
the. expression '~staistairhftaji,i~' used here, there is
predominance ofthe mode of passion and the mode of ignorance
is. secondary. In the expression 'mayayapalq1ajiian~' there is
predominance of the desire for wealth and in 'kamaistaistairhfla:-
Verse 21] SADHAKA-SANJIvANI 917
jiianaJ:t' there is predominance of the desire for pleasure. The

difference between the two is that the men deluded; deprived
of discrimination by Maya, don't worship gods but the men
whose discrimination hasbeen Jed astray by desires can worship
gods. The. reason is· that there is no distaste for wealth-s- 'jimi
pratilabha lobha adhikai' but there' is . certainly distaste
for pleasures., In .'mayayapahrmjiianaJ:t' a man depends on
demoniac traits such as falsehood, fraud and dishonesty etc., but in
'kamaistaistairhrtajfianah' there is dependence on God. Therefore
in 'mayayapaJqtajiianal:t' there is special inertness (insentience)
but in 'kamaistaistairhrtajfianal;' there is comparatively more
consciousness, (sentience).*
lIT'f.If'<rtllit ~ qm:. ~ I
~d~I'6I~i'~dlqCl~I1~~II
yo yo yam yam tanurit bhaktal} sraddhay3rcitumicchati
tasya tasyicalam sraddhiriltiimeva vidadhamyaham
Whatever celestial form a devotee seeks to worship, with faith,
I steady the faith of such a devotee, in that form. 21 .
Comment:-
'Yo yo yam yam tanuril bhaktaJ,•••••timeva vidadhamyaham'--
The Lord, makes the faith of,devotees steady in the gods, whom
they seek to worship. The Lord, does not force. them to have
faith only, in Him. Faith in other gods, does not lead to salvation,
because they adore them to satisfy their desire. But, He makes
the faith of a devotee firm in Him, if he has faith in' Him and
* 'Cetana' (sentient) is that which knows itself and also others, while Matter
(insentiem) is that which knows neither itself nor others.
t As here is the repetition of the words 'Yo' (who) and 'Yim'(which), in
the sixth verse of the eighth chapteralsothere is repetition of the word 'Yam' (which).
By this use the Lord means to say that as a man is free in the adoration of either
God or the gods, he is free at his last moment to think of Him or of anyone else.
918 SRUMADBHAGAVADGITA (Chapter 7
he wants to attain salvation, because He is a disinterested friend,

of all beings (Oili 5/29).
Now, a question arises. why the Lord does not make the
faith of all persons fmn only in Him? The Lord seems to answer
the 'question, by 'saying' that if He stabilizes their faith., only in,
Him. they Iosetbeir independence and He' is proved. 'selfish. '
So. He sets an example for human beings. that they should be
impartial, andshould not motivate other people to have faith in
them, and adore them only.
The second question that arises, that the Lord by stabilizing
their faith in' other gods, does not think of their' welfare. because
that faith does not lead them to salvation.' The answer is. that ,if
He stabilizes their faith in Him, apart from others. that will cease
their reverence and-faith, in Him. But, if they are given freedom.
being intelligent and.' wise. they maybe attracted towards Him.
,and that attraction Will lead them, to salvation. ,This. is the. best '
way, to their salvation.
The third question was does the Lord. instead of uplifting
them. degrade them by stabilizing their faith.jn other gods? The
answer is, that He stabilizes .their faith not only in gods. but in
anyone, whom they wish (desire) to adore and ·they are free to
change their wish. because they have discrimination which is a
divine gift to every hUI11an being. Had they been weak, incapable
and helpless. in changing their inclinations (desire), then where
is the' glory in this human birth? By using this discrimination.
they can kill the ,enemy in the form of desire ,(3/43).
Appendix-Generally a man wants toattract other people
towards him. he wants diemto become his disciple or.servant, he
wants them to Jollow -his. sect. he wants them to have reverence
for him, and .to' offer .him regard, respectand worship .and. to
obey him. But .God in spite of being superior to. all, does not
make anyone dependent but He .makes "the ,faith of a devotee
steady in the deity. whom he. seeks to. worship--this: shows a
Verse 21] SADHAKA-SAI'uIvANI 919
great generosity and impartiality of God.

.From God's point of view, all is His manifestation only-
'mattah parataram nanyatkifieidasti'.. Therefore God is not partial
to anyone· in .the least. But this .impartial nature of God is not
easily understood but it is clear only when it is deeply reflected
upon. If a man understands. (knows) this nature of the.Lord, he
becomes a devotee to Him.
uma rima subhau jehirit jini
tahi. .bhajanu taji·. bhava na . ini
(Manasa, Sundata.3412)
sa sarvavidbhajati mam sarvabhavena bharata
(GIti 15/19)
The man who lacks something, tends to make the other
person his servant (Dasa). God- lacks nothing, therefore how can
He make anyone His servant (dependent)? But if a man wants
to become a servant of God, He does not refuse and accepts
him as a servant by showering His grace. This is His special
generosity. As a man by seeing a lovely child gets pleased, it
does not mean that the man has any selfish motive. Similarly
when anyone becomes a servant of God, He is delighted with
his simple heartedness- 'morem adhika dasa para pritT' (Manasa,
Uttara. 1614). In the eighteenth chapter ofthe Gila when the
Lord, asks Arjuna to do as he wishes-s-'yathecchasi tatha kuru'
and Arjuna is very much perturbed, then the Lord out of His
grace says to Arjuna in order to console. him, 'Take refuge in
Me alonet--c'mamekam saranarn vraja' (18/66). But before this
utterance, the Lord says' to Arjuna that this is the Supreme
secret (18/64) and afterwards He forbids Arjuna to unfold the
Supreme secret to everyone (18/67). It proves that though the
Lord has no intention of making anyone His servant,' yet if a
man, without getting any other support, is perturbed and wants to
become His servant, He out of His grace, accepts him. It means
a
that if man has faith in a deity, God makes his faith firm in
that deity; and he who has faith in Him, the Lord makes his
faith steady in Hi~there is no doubt about it. The reason is
that God minds the welfare of His devotee without any selfish
motive of His own.
~. ~~;jilll Clffi't'd~HI&I ...¥ft6cll

~ ~ 'ffiI': q;lql..... aqftrft(lff~ ..(If;lll ~ ~ II
sa taya sraddhaya yuktastasyaradhanamihate .
labhate ea tatal, kamanmayaiva vihitinhi tin
Endowed with faith,he worships that god,and obtains his
desired fruition, as arranged by Me. 22
Comment:-
'Sa tayii sraddhaya yuktal}'-:-Adevotee, whose faith has been
made firm by Me, worships the god and obtains his desired
enjoyment.' Actually, his desire is satisfied by Me, but he feels
that his desire has been satisfied, by the gods. The fact is, that
the gods' power is nothing, besides My power, and they satisfy
desires, as ordained by Me.
The gods, .are just like government officers, in different
departments. So, their power is limited. The gods at the most,
can carry their devotees, to their worlds. But, after reaping the
fruit of their virtuous deeds, they have to come back to this
world (Gitli8116).
By using the phrase 'Mayaiva', Lord Kr~l}a means that the
whole universe is managed by Him, and so whatever one obtains,
is ordained only by Him. If a man, understands this mystery, he
cannot help being attracted, towards Him. .
Appendix-God has provided all the deities with different and
limited rights. But God has limitless rights. This is the special
feature of God that He does not rule over anyone, does not make
anyone His slave, does not make anyone His disciple, but makes
Verse 23] SADHAKA-SANJivANi 921
everyone. His friend and He elevates him equal to Himself. As

Ni~adarija was a devotee who had attained perfection; Vibhi~a
was a strlver and Sugriva was passionate, but Lord Ranta accepted
all the three as His friends. The deities etc., don't possess this
special virtue of making a devotee their friend. Therefore in the
Vedas the soul has been declared as the friend of God-
dvi suparl"lisayuji- sakbiyisaminaril vrqam pari~asvajite
(MuQ~aka 31111, Sveta. 4/6)
In the Gila Lord ~I)a has said to Arjuna-'bhakto'si me

salcha ceti' (4/3)-'thou art My devotee and My friend'. Here
the Lord has called Arjuna a 'devotee' from Arjuna's point of
view,* but from His point of view, He has called him 'friend'.
'Mamaivamso jivaloke' (l517)-in this expression also the Lord
by the term 'eva' has mentioned that the soul is His manifestation.
'The soul is My fragment only'-this expression means that in
the soul there is no fragment of Prakrti at all.
-Link:-Now -Lord Kr~1JO., describes the fruit according to

worship.
ai"?lCi'1 ~ ~ dC\«q('4~q~ I
aql<q~'iO ~ qC\«ffil ~mmtr II ~~ II
aotavattu phalam tesam tadbhavatyalpamedhasim
devandevaya]o yaoti madbhakta yaoti mamapi
But, the fruit gained by these people of meagre intellect, is
perishable. The worshippers of the gods reach the gods; whereas,
My devotees attain Me, alone. 23
Comment:-
'Antavattu phalaril t~aril tadbhavatyalpamedhasam'-The
*The Lord called Arjuna His devotee because Arjuna had taken refuge in
Him-'Sadhi mam tvam prapannarn' (arm 211).
922 SR~DBHAGAVADGITA
. ."!
[Chapter 7
worshippers of the gods, gain finite and perishable fruit. Here,

a question arises, that should the fruit ordained by God be
imperishable'[ Then: why do' they gairrperishablefruit? The
answer is, that they have desire for perishable fruit, moreover,
they accept gods' entities/separate from God. 'But, if they
worship the gods, without a desire for fruit orworship, them
as Divine manifestations, having 'no separateentity, they can
gain imperishable fruit (i.e.;) can realize GOd; ;
By using the term 'Tat', Lord Krsna means 'to say, that the '
fruit is ordained, only by Him; but because Ofdesire, it becomes
perishable.
By using', the phrase' 'Alpamedhasam',(meagre intellect),
LordKrsna 'says. that such, d~~otees ,are, of' meagre' intellect,
becausethey have toundertake several vpws,andfollow several
methods, but the fruit is [rite' ~d Perl~hable~,So, in the worship
of the Lord, a devotee without undertaking vows and without
following various methods, gains ihtinite .and imperishable fruit.
Worshippers of the gods; follow the cycle of birth and death,
while the worshippers of the Lord, being free from the shackles
of birth and death, attain salvation;' ",'
'Devandev~yajoyanti madbhakta yanti mamapl'-Worshippe;s
of the gods attain at the maximum the gods, whereas devotees of
the Lord, attain Hiffi. As they are votaries of gods, they are not
devoted to the Lord, so their intellect is meagre and ~ediocre.
The devotees' of God, whether they worship Him with a desire
or without adesire, attain 'Him. But, it is not ,necessary that
their desires, may be satisfied. God satisfies their desires only,
if these are for their welfare. But if they are harmful; for the
devotees, the Lord does not satisfy these.
Ouraffinity for God is eternal, but we are reminded of it
through adoration. Having,attained Him, there is no return to this
world (Gita 15/6). Butour affinity with the gods, is not eternal
and therefore, having attained to them, we have to return to this
Verse 23J SADHAKA-SANJIvANI 923
world: of mortals (Gila 9121).

"My devotees attain Me alone." Having this feeling, the Lord
bas referred to four types of devotees-s-seekers of worldly objects•
.the sufferers, the seekers of knowledge and men of wisdom.
virtuous and noble {7/16~t8).
~adbbakti )'inti mimapi'-It means, that even a vilest
sinner. being His fragment may attain Him, if he abandons his
affinity, for the world which is an assumed one..
I An Exceptional Fact 1
The whole universe, is nothing besides. the manifestation of
God. But, we are unable to realize this fact, because. first we
accept the world as a separate entity from God, and secondly, we
have desires. If we accept the universe as Divine manifestation.
our desires; will be rootedoat, or if we root .out desires. the
universe. will be seen as a Divine manifestation. Then, all our
actions willbeperformed, asa serviCe to God. Ifboth are done
together. we willbe immensely and .iastantlybenefited.
Appenctix-The worshippers of the gods at the most can reach
the abode of gods from where they have to return to the mortal
world, but the worshippers of God. attainHim only. Ha striver
regards the deity as the manifestation of God or worships him
in a disinterested manner, he will attain salvation viz., will attain
God. But if he does not regard the deity as the manifestation of
God or if he does not. worship Him ina disinterested manner,
he will not attain salvation.
The defect intheworsbip· of deities is that the. frait of
their worship is perishable because their rights are also limited.
Therefore those. who instead of God. worship other deities. they
are men of meagre intellect. If they had not been the men of poor
intellect, why would have they. worshipped the deities. the fruit
of whose worship is perishable? They wouldbave worshipped
God or would have regarded the deities as the manifestation of
924 SRiMADBHAGAVADGiTA [Chapter7
God. The worship of God is very easy.'as it needs no technique,

no-rules, no labour; in it there is only predominance of devotion.
But in the worshipofdeities, there is predominance, ofactions,
prescriptions-and objects. ,,
A man may have the knowledge ofseveral worldly sciences, .
arts ami crafts etc., yet he is a man ofm~g~ inten~t,:(n fact
that knowledge strengthens ignorance. But he ~ho.bas known
God, he may not bayeknowledge of the worldly science, M and
craft etc., yet he is 'sarvavit' (knower of all)(Gi13 15/19).
r : • -.,---, -r
F::;IF:::At!.iM:m";"'~
Link:-tvo~shippers ofthe gods; gain. the fruit which' is finite

andperishable. Then,.wh, do men get enta~gled in it? Why do'not
they worship, God? An explanation Ci!~es in the next verse. -
, atCQik ,'C!If\fiqlqsj' Q::q;tt iOflQ4!4q: I-

K : ._ , . ~ _.' _ _ _, ., ;
'tit IqIClq\ill+ffl "I'IQ....q'l'l'I'::CQrr.q".·_'I"Iqi:::l:tr=TI:rtq~i("' II ~)tll

avyaktaril~aktim8pannaiilmanyanteJilimalMiddhayab
pararhbh,iivamajinanto mamivyayamanuttamam
Men who lack understanding think of Me, the unmanifest as 8
perceptible ordinal"): human being, not knowing My supreme state
as immutable and-.-unexc;elled.24
Commentz-«
, :~A vyaktam vYaktimipanriam, manyante miimabuddhaya(l
panUil bhiivamajananto mami'vy8yamanuttamam'-Men of poor
understanding, think of Me. as having been born, and dead, just
like ordinary men. They think, that I am .also manifested, in the
mid-state only, like other beings (Gl13,2128). They do not know
Me, as imperishable;uniform, immaculate, all-pervading, untainted,
beyond time, space and causation, and as anjncarnation of God.
So they, instead of worshipping Me, worship the .gods.
There is not a total negation of discrimination in them.
But, their understanding is poor, because they do not admit
Verse 24} SADHAKA-SANJIvANI 925
the perishable world, as perishable. Secondly, they know that

if desires cannot be satisfied, they will have to be abandoned,
but they do not abandon them.
They do not know My supreme state, immutable and
unsurpassed. So, they for satisfaction of their desires, are attracted
towards, the gods. Had they known Me, as unsurpassed, they
would have worshipped Me, only.
(i) Men of understanding, are those who, accepting the
Lord as unsurpassed, take refuge in Him. (ii) Men of poor
understanding, are those who regarding the gods, as superior
to them to take refuge in them. They are, somewhat polite and
simple. (iii) Men without understanding, are those who regard
God, as an ordinary human being, and think that they are supreme
(Gita 16/14). God, in spite of being imperishable, the Lord of
the whole universe, manifests Himself, through His own divine
potency, keeping His nature (pralqti), under control. But men of
poor understanding, do not know, that, He is beyond perishable
matter and is superior to the imperishable soul.
I An Exceptional Fact I
Some people, interpret this verse to mean that those who think
of the Lord, the unmanifest, as having manifestation, are of poor
understanding, because they do not know Him, as unmanifest
and formless. Others, interpret that those who regard Lord Krsna,
the incarnation of God, Who works as Arjuna's charioteer, as
formless, are of poor understanding.
But, both views are not correct. The reason is, that the former
will censure the Lord endowed with form, and His devotees,
while the latter will censure formless God, and the devotees
who worship a formless God. When, even the elements such as
earth, water and fire etc., can be with form and without form,
why can the Lord, not be with form and without form, with
attributes and without attributes?
926 SR~BHAGAVADGtrA [Chapter?
The GItai accepts both His aspects, the unmanifest, as well

as, the manifest. In the sixth verse of the fourth chapter, Lord
Krsna declares that He, in spite of being unborn manifests Himself,
in spite of being immortal, disappears and despite his being the
Lord of the whole universe, becomes an obedient son or pupil,
while in the fourth verse of the ninth chapter, He declares that
all this is permeated by Him, in His unmanifest aspect. .Thus,
He can be both-manifest and unmanifest.
Appendix-God is manifest and also unmanifest; He is
worldly as well as unworldly-s-Yasudevah sarvam' (Gila
7119), 'sadasaccahamarjuna' (Gita 9/19). But men, who lack
understanding, think of God as manifested from the unmanifest
like other beings viz., regard Him as worldly (who is born and
dead) for whom the Lord has said-
avyaktiidini bhiitani vyaktamadhyani bharata
avyaktanidhananyeva tatra kaparidevana (Gitli 2/28)
'0 Bharata (Arjuna), all beings were imperceptible before
they were born and will become so again when they are dead;
they are perceptible only in the intermediate stage. Therefore
why to lament?'
God like comman human beings is not manifest from the
unmanifest, but at the same time being unmanifest, He manifests
Himself and being manifest, He remains unmanifest.
'Param'-Godendows the worshippers of deities with faith
and also rewards them for their worship--this is God's supreme
viz., impartial attitude.
'Avyayam'-Deities are relatively imperishable(immortal), they
are not totally imperishable. But God is absolutely iniperishable.
Anyone else neither is nor can be imperishable like Him.
'Anuttamam'-God wants the welfare of all beings-this
is the unexcelled feeling of the Lord. No other feeling can be
superior to it.
Verse 25] SA.DHAKA-SAl'JJIVANl 927
Link.·-Why do people think of the Lord as an ordinary

man? The explanation comes next.
'"litgCfiI~I: ~ 41"lqlill"ql(~d: I
~s<t~ ~1Ch) qlq\ilqalill{ll ~~ II
naham prakasa~ sarvasya yogaIDayasaEnav~
Enu4ho'yariI nabhijanati loko mamajamavyayam
. Veiled, by My divine potency (Yoga Maya), I am not manifest
to all. Hence ignorant folk do not recognize Me, as one unborn
and imperishable Supreme. 25
Comment:-
'Mii4ho'yaril nabhijanati loko mamajamavyayam'-I am
unborn and imperishable (i.e.,) free from birth and death. But,
I stage a play of My revelation, and disappearance. In spite of
being unborn, I incamateand in spite of, being imperishable,
I disappear, in the same way as the sun rises and sets. Thus,
those who know Me without birth and death, are undeluded
(Gita 10/3, 15/19). But those, who regard Me, as the Lord of
creation, yet an ordinary mortal, subject to birth and death, are
fools (Gita 9/11).
The reason, why a man does not regard the Lord, as unborn
and imperishable, is that he by forgetting his real affmity with
Him, by error he has accepted his affinity with this body, "I am
this body and this body is mine." It is because, ofthis veil, that
he regards the Lord, as born and dead.
Men do not regard Him, as unborn and imperishable,
because of two factors--One, is that He is concealed by His
divine potency, and the second is due to their own folly. It can
be explained, by an illustration. A man, remains confmed to his
house which is shut. He is free to go out of his house. But, he
is unable to cross the walls round the city, when the gate of the
walls, is shut. But, a king can open the gate of the city, and
also force the sentry to open the gate of his house. Similarly, a
928 SR~DBHAGAVADGITA [Chapter 7
man can get rid of his folly. But he can realize God only, by
God's grace. Only, he whom God enables torealize HIm, can
know Him. If a man surrenders himself to Him, He removes his
ignorance, as well as, His deluding potency.
'Naham prakiiSaI, sarvasya yogamayasamavrtaI,'-I, am not
manifest, to a group of ignorant people, because they instead
of recognizing Me, as unborn and imperishable Suprem.e-Spirit,
neglect Me considering Me, as an ordinary. man. It means, that
I hide myself in My divine potency, to those, who regard Me
as mortal, and I am not manifest to them. But, I am manifest to
those, who having faith in Me, regard Me as unborn, imperishable
and the Lord, of the whole creation.
The Lord's divine potency, is strange and uncommon. Men'
see God, who is hidden by His divine potency, according to
their own sentiments.*
Here, the Lord has declared, that those who do not recognize
Him as unborn and imperishable, are ignorant, while in the second
verse of the tenth chapter, He declares, that neither gods nor great
sages, know the secret of His birth. So, a doubt arises why the
Lord has declared, those who do not recognize Him as unborn
and imperishable, as ignorant, while.He has not declared those
gods and sages ignorant, who do not know, the secret of His
birth. The clarification is, that the Lord Himself, has declared,
that He is the origin of all the gods and great sages, and as
a child cannot see the birth of his father, the gods and sages,
cannot know the secret of His birth; but men can accept Him,
as unborn and imperishable. If they do not do so, they are
called, ignorant.
* When Lord Krsna along with Balarlima came to the arena, he seemed
diamond-hard to wrestlers, a virtuous person to common men, Cupid, the god of
love to women, a kinsman to cowherds, a strict ruler to the cunning kings, a child to
elderly people, death to Karnsa, gigantic to the ignorant, cosmic soul to the ascetics
and favourite God to the devotees of the Vr~J.1i clan. (Srimadbha, 10/43117)
Verse ~6) 929
Appendix-c-The fools who don't believe the existence of God,

the Lord during the period of His incarnation being manifest to
all others, is not manifest to them-ye yatha mam prapadyante
tamstathaiva bhajamyaham' (Gita 4/11). In fact God does not
want to remain unrevealed, but those who do not believe Him,
how can He reveal Himself to them?
During the. period of His incarnation, though He appears
as a common human. being of this world, yet He ever remains
unworldly. But because of their attachment and aversion, the
Lord appears to be an ordinary man to the ignorant people viz.,
He does not appear as an incarnation of God to them.
Link.·-The Lord, is veiled by His divine potency, to those

who do not recognize Him, as unborn and imperishable. But
none can remain covered, with a veil before Him-This fact is
mentioned, in the verse that follows.
aGI~ fllIJldlr.:r ~ ~ I
~~ ~'tIt~~';fcn~ II ~~ II
vedihariI samatitini vartaminini cirjuna
bhavi~yiJ.li ca bhiitini mam to veda na kaScana
I Know, 0 Arjuna, the created beings of the past, the present
and the future, but the ignorant one, does not know Me. 26
Comment:-
'VedahariJ. samatitini vartamananicarjuna bhavi~YiiQi ca
bhiitani mam tu veda na kaScana'-Here, the Lord has used
three adjectives, to express the past, the present and the future
for the beings, but for Himself, He has used only the present.
It means that in God's' eye, the past, the future aad the present
are simply present. So, He knows all the beings of the past, the
future and the present. As in a movie, the incidents, for persons
seeing a movie seem to occur in the past, the future and the
930 SRUMADBHAGAVADGITA [Chapter7
present, while in the film they are all in the present. Similarly,
from the view-point of beings, there is distinction between the
past,the future and the present, but in reality, there is only the
present, because the beings are within a limit of time, while the
Lord is beyond the limit of time. Time, things, men, incidents
and circumstancesetc., change, while God ever remains the same.
Knowledge of the beings, who are bound by time, is limited,
while knowledge of God, .is limitless. The beings, by practising
Yoga, enhance their knowledge, but that knowledge, is limited.
Such Yogis, are called 'Yufijana Yogi' (the ascetics who are
practising austerities, but have not attained fmal beatitude). The
Lord, is 'Yukta Yogi' i.e., He knows all beings and the whole
world, all the time, without practising Yoga. All beings of the
past, the future and the present, constantly abide in God; they
can never be separated from Him. It is beyond His power, to
separate Himself, from them. So, they can never escape, His
observation.
'Mam tu veda na kaScana'-It means, that the ignorant folk,
who do not recognizeMe, as unborn and imperishable, but regard
Me as an ordinary man, do not know Me, but I know, all of
them. As a. man from inside, can see the outerside through a
curtain made from split bamboo sticks, hung on the door, but
a man from outside the door, cannot see inside through it, the
ignorant people, veiled by the curtain of divine potency, cannot
see the Lord, while He can see all of them.
Now, a doubt arises, that as the Lord knows the future of
all beings, it means that man's emancipation and bondage, are
also predestined. Then, how can a man attain emancipation, or
salvation, by making efforts?
The clarification is, that God has bestowed upon man, this
last life. Now, it is upto him whether he attains salvation or he
has a downfall (Gita 7/27; 8/6), it is not decided by God.
The Lord Himself, in the nineteenth verse of this chapter,
Verse 26] SADHAKA-SANJlvANI 931
declares.. "In the very last of all births viz., in this human birth,
man of wisdom, takes refuge in Me, realizing that, all this is
God. Such, a great soul is rare indeed. n It means, that men are
free to attain salvation, or God-realization. If a man's rebirth
in a particular womb, is predecided by God, it means that man
is not free, in attaining salvation and there is no recourse for
sanction and prohibition, preached by God, saints and preceptors,
and in scriptures. Moreover, the Lord's declarations, "Whatever
form any devotee with faith wishes to worship, that faith of his,
I make steady" (7/21) and "Thinking of whatever being he at
the end, gives up his body, to that being, does he attain" (8/6)
will prove futile and man's worship and the freedom bestowed
upon him, of the last thought, which determines his next birth,
will also go, in vain.
The Lord by His grace bestows this human body.: so that
a man may attain salvation.: In the thirty-third verse of the
eleventh chapter, Lord Krsna says to Arjuna, "These warriors
have already been slain by Me. You, be merely an instrument."
Similarly, the Lord, has bestowed upon men all the resources,
for attaining salvation by His grace. He should merely become
an instrument in his hand. The Lord also declares, "By receiving
this boat, in the form of a human body and favourable wind,
in the form of My grace, one, who does not attain salvation,
commits, suicide" (Srimadbha, 11/20/17). In the Gita, it is also
declared, "Seeing the same Lord dwelling equally in all, he does
not kill his self, by the self and thereby reaches, the supreme
state" (Gita 13/28). It proves that the Lord has bestowed upon
human beings, the right, resources and understanding, so that they
can attain salvation. If they do not attain salvation, by receiving
this priceless opportunity, they commit suicide and follow the
cycle of birth and death. If on receiving this human body, a man
makes proper use of the resources, without working against the
ordinance of scriptures and God, his salvation is axiomatic, and
there is no obstacle to it.
Thus, a man should have a firm determination, to make the

best possibleuse of his resources, in accordance with the scriptures.
But, if they are misused by an error, he should have a burning
sensation, and pray to God, "0 God, I regret for my error. Give
me power, so that I may not deviate from your ordinances and
principles."In such cases, God's help is certain.
Man's inability can be of two kinds-First, a man is not able
to do apiece of work, because he has not got enough power, just
as a. servant, cannot lift a house and carry it, if desired by his
master. Secondly, that he has the power and can do the work,
but because of indolence, he does not do it. A striver, suffers
from the latter sort of inability. In order, to do away with this
inability, a striver should pray to God.
God can never wish that a human being may have to take, so
many births, becauseHe-has given him freedom, to attain salvation.
Not only this, the Lord would not wish countless animate and
inanimate beings, to take births. God, does not force a man to
follow the cycle of birth and death. Other beings, besides men,
follow this cycle of birth and death according to the fruit of their
actions. But, if anyone of those beings, either in human birth or
even in any other birth, takes refuge in the Lord, He liberates
him, from sins of infinite births (Manasa 5/44/1).
Appendix-Here a doubt may arise that when the Lord
knows all beings, it means that a man's bondage and salvation
are predestined because the Lord's knowledge is eternal. This
doubt arises because we assume the existence of the world and
we value the world (it is our point of view). From the view-
point of God and exalted souls, the world has no existence,
only God exists-e-Vasudevah sarvam'. Because of ego we have
assumed the existence of the world and have valued it. Therefore
the Lord talks about the past, the present and the future in our
language. If He does not speak in our language, how shall we
understand? As, if a teacher of English language who wants
Verse 26] SADHAKA-SANJIvANI· 933
to teach us English, uses only English, we shall not be able to

learn English.
The knowledge of God is eternal. All is within the knowledge
of God. There is nothing else besides Him-'mattah parataram
nanyatkificidasti' (Gita 7n). The embodied soul because of
ego (ignorance) has sustained the world. Therefore bondage
and salvation are man (the self)-made. In Pure-Reality there
is neither bondage nor salvation but there is only God. * The
purpose of the use of the term 'ca' two times is that no
time is permanent, Neither the past nor the present nor the
future ever stays but God ever exists. As the past and the
future don't persist now, so is the case with the present also.
The conjunction of the past and the future is called present.
There is a formula of Panini-grammar-s-'vartamanasamipye
vartamanavadva' (3/3/131) viz., near-present is also like the
present. As the action which was performed in the past, is
said in the present 'I have come now' and the action of the
future is also said in the present 'I am going now' -this is
near-present which is called present. Had there been present
really, it would have never changed into past. In fact time is
not present but only God is present. Therefore the Lord has
used the verb in the present tense 'Vedaham' (I know). God is
ever present in the past, at present and in future also, but in
God there is neither past nor future nor present. God's present
existence does not depend on time because God transcends all
limits of time. Time has no existence either from the view-
point of God or from the view-point of an exalted soul.
*na nirodho na cotpattirna baddho na ca sadhakah

na mumuksurna vai mukta itye~3 paramarthata (Atmopani~ad 31)
"There is no end (dissolution) and no origin; no one is bound and no
one a striver; no one a seeker of emancipation and no one emancipated-this
is Pure-Reality."
934 SRUMADBHAGAVADGITA [Chapter?
Link.·-In the previous verse, Lord Krsna declared, that no

one knows Him. Why do people not know Him? The answer is
provided, in the next verse.
$TUI~Ele9:~· ,~+il~., ~I
~ eUflg ~ cnRr q'R'lq II~ \911
lcchadvesasamutthena dvandvamohena bharata

sarvabhiitini sammoham sarge yanti parantapa
By the delusion of antithetic opposites, arising from desire and
aversion, ail beings (0 scorcher ofthe foes in Bharata family),are
subject to delusion viz., birth and death. 27
Comment:-
'Icchadvesasamutthena dvandvamohena bharata sarvabhiitiini
sammoham sarge yanti parantapa'-Delusion, arises from desire
and aversion, and it is because of this that beings, having
disinclination for God, follow the cycle of birth and death.
Man, by having disinclination for the world, should be
engaged, in adoration of God, The main obstacle to this
engagement, is that a man, without attaching importance to
discrimination, performs actions being guided by attachment
and aversion, and thus, he degrades himself. A man, has two
contrary mental dispositions- inclination and disinclination. He,
has to be inclined towards God, and to be disinclined, from the
world i.e., he has to be devoted to God, and dispassionate, to
the world. But, when he applies both these dispositions to the
world, his devotion and dispassion, are respectively changed into
attachment and aversion, which cause him to be entangled in the
world and he has a total disinclination for God. Thus, because
of his attachment and aversion, to the pairs of opposites such as
pleasure and pain, etc., he cannot move towards spirituality,even
though sometimes he may attend religious discourses, study the
scriptures and think over them. But, because of his attachment to
the world, he has a mind, that he has to make efforts to cause
Verse 27] SADHAKA-sNiuIvANI 935
favourable circumstances, and to do away with, unfavourable

ones, as he cannot maintain his body, without these.
Out of these pairs of opposites, if he is particularly attached
to one, viz., God or has even aversion to Him, or may also lead
him, to salvation. For example, BilvamaIigala was attached only
to a prostitute, named Cintamani, He was scolded by her, that
if he had worshipped the Lord, with the devotion with which
he loved her mortal body, he would have attained salvation.
As a result, of her scolding, his attention was diverted to God,
and he attained salvation. Similarly, the attachment of Gopis for
Lord Krsna, led them to salvation. Sisupala's aversion to Lord
Krsna got him salvation, while, Karnsa's fear of God gave him
salvation. Though Sisupala and Kamsa also, attained salvation,
yet they could not enjoy, the bliss of devotion. It means, that
attachment or aversion, to God leads to salvation, while attachment
or aversion to the world, leads to degradation.
By the pairs of opposites, attachment for the world becomes
firm, because of desire for one, and aversion for the other.
Therefore, Lord Krsna, in the second chapter, orders Arjuna
"Rise above the pairs of opposites" (2145). He also declares,
"He, who has transcended the pairs of opposites, is easily freed,
from bondage" (5/3). "The undeluded devotee, freed from the
pairs of opposites, attain an imperishable supreme state" (15/5).
In the thirty-fourth verse of the third chapter also, the Lord has
declared these, as man's main enemies (3/34). He also declares,
"The men of virtuous deeds, being freed from delusion, in the
shape of pairs of opposites, worship Me, with a firm resolve, in
everyway" (7/28). Therefore, Lord Krsna, has laid great emphasis
on being free, from the pairs of opposites.
Why do beings follow a cycle of birth and death? According
to scriptures, ignorance is the root of life and death. But according
to saints, it is the misuse of the circumstances, arising from
attachment. Performance of actions, with a desire for fruits, and
936 SRIMADBHAGAVADOITA [Chapter?
misuse of circumstances i.e., performance of actions, against the

ordinance of scriptures, leads a man to his birth in good and evil
wombs through eighty-four lac forms of lives and hell.
Right use of the available circumstances, does away with
delusion i.e., roots out the cycle of birth and death. How to
make right use of circumstances? We should have a firm
determination, not to niisuse these i.e., not to act, agairist the
ordinance of scripturesand decorums.By having this deternrlnation,
circumstances will be used properly and rightly. By doing so,
we shall not be proud of our virtuous actions, because we are
determined, not to niisuse the circumstances. Thus, we shall be
free, from pride of doership. By doing so, we shall not have
desire for the fruit of actions, because how can we have desire for
fruit, when we are not the doer? Thus being free from doership,
and fruit of action, emancipation is axiomatic.
Generally, strivers divide adoration and worldly affairs, in
watertight compartments. They attach importance to adoration
and meditation etc., but they do not pay attention to attachment-
aversion, desire-anger etc., in their practical life. They are of an
opinion that while performing action, attachment and aversion, are
natural, they cannot be wiped out. Because of this assumption,
of attachment and aversion, which are.obstacles to their spiritual
progress, continue; So a striver, does not make quick spiritual
progress. He, while performing, either mundane or the spiritual
affairs, should be free from, attachment and aversion.
A striver, should always keep the fact, in mind, "l am a
striver and I have to realize God. Thus, by having only the aim
II
of God-realization, both kinds of actions, mundane as well as

spiritual, will become, parts of his spiritual discipline.
Appendix-Though the root cause of worldly bondage is
ignorance, yet a man gets entangled in the world more by the
pairs of opposites-attachment and aversion, than by ignorance.
When a man regards any place, time, thing, person, circumstance
Verse 28] ',SADHAKA-SANJIv ANi 937
etc., the cause of his pleasure and pain, then attachment and
aversion evolve. A man gets attached to the thing or person
whom he thinks to be the' cause of his pleasure and he has an
aversion, to the thing or person whom he regards as the cause
of his pain. When attachment, and aversion are wiped out, a
man is easily liberated from the worldly bondage-'nirdvando
hi mahabaho sukham bandhatpramucyate' (Gita 5/3).
The 'Lord in the thirteenth verse of this chapter has also
declared, "Deluded by these threefold modes (gunas) of Nature,
a being does not know Me." Such deluded beings know neither
the world nor God. Being engrossed in the world, a man can't
know the world, and by keeping distance from the Lord, a
man can't know the Lord. In fact a man knows the world by
getting detached (separate) from ,the world and he knows God
by identifying himself with Him. The world has no existence-this
is the knowledge about the world. In fact the world which does
not exist, which does not persist, what is the knowledge about
it? The world exists-this assumption is ignorance.
Link:-In the previous verse, Lord Kr~1Ja talked about beings,

who are under delusion ofthe pairs ofopposites. In the next verse,
He talks about those, who have got over, the pairs ofopposites.
<)1srt (€I::a~ 1(1 "Q'1'1f G1'1 FI i ~ I '

'ft ~ ~ 'tit iiG¢ldl:" ~G "
yesamtvantagatam paparil jananam punyakarmanam
te dvandvarnohanirmukta bhajantemam dffJhavrat3J.1
But those men of virtuous deeds whose sins have been destroyed,
being freed from the delusion of opposites, worship Me, with a
firm resolve, in everyway. 28
Comment:-
'Y~iril tvantagatarit papam jananiiril punyakarmanam te
dvandvamohanirmukta bhajante mam dr4havratiil}'-The term

Tu' (but), has been used to show the singularity of those who,
being free from delusion, worship the Lord. Men of virtuous
deeds, are those who have realized, that the only aim of human
life, is God-realization. They have afirm determination to realize
Him, during this human life, which has been bestowed upon
them for God-realization, and not for sensual pleasures. It means,
that determination is a better means, than oblation, charity and
penance etc., for purification, because this determination is of
one's own self, while actions such as oblation, charity etc., are
bodily acts.
'Antagatarn papam' means, that when a man has a firm
determination, that he has to realize God, all his sins are rooted
out, because disinclination for God, is the.root of sins. The.saints,
have said that, there are one and a half sins, and one and a half
virtues. Disinclination for God is one sin, and to be engaged in
evil and immoral actions, is half. Similarly, inclination for God
is one virtue, and engagement in good and moral actions, is half.
When a man surrenders himself to God, all his sins perish.
Secondly, those people whose sole aim is God-realization,
are virtuous because by having this aim, all their sins come to an
end. Even if, because of past influences, any sin, is committed,
God, Who dwells in their hearts, destroys that sin.
Thirdly, if a man determines sincerely, never to commit a
sin, in future, his sins, perish.
'Te dvandvamohanirmukta bhajante mam dr4havratiiJ;t'-Men
of virtuous deeds, being. free from delusion of the pairs of
opposites, worship God, with a fmnresolve. This duality (pairs
of opposites), can be of several kinds.
1. Whether they should be engaged in divine adoration for
salvation, or in worldly affairs for welfare of this. world.
2. Whether they should worship Lord Vi~IJ.u, the preserver,
Lord Siva, the destroyer, Goddess Durga, God G8Qesa or the
Sun. Out of these five sects, which one should they follow?
3. Which of the followingprinciples---<lualistic, non-
dualistic, special-non-dualistic, pure-non-dualistic etc., should
they follow?
4. Which of the Disciplines-of devotion, knowledge, action
and meditation etc., should they follow?
5. There are pairs of opposites like-favourable and
unfavourable circumstances, pleasure and pain, attachment and
aversion etc.
A man of virtuous deeds, being free from all spiritual and
mundane dualistic delusions, worships God with a firm resolve.
If a man has only the <rim of God-realization, all pairs of
opposites, come to an end, if he follows any spiritual discipline,
principle, sect or method. A striver, should follow any path, with
exclusive devotion and without criticizing other paths. He should
respect the followers of other paths, without regarding them as
inferior to him, and withoutconsidering their sect inferior to his.
So long as, a striver disregards, others' principles, religions and
sects etc., he cannot realize God. Therefore, a striver on paying
due regard to all sects, principles and methods, should follow
his own path, with full faith and undivided devotion. By doing
.so, his dualism comes to an end.
It is human nature, that when a man lives in spiritual
environment, he thinks that salvation, is a great achievement of
life. But, when he lives in mundane environment, he attaches
greater importance ·to worldlyaffairs, and secondary importance
to, adoration for God, because he thinks that he has to perform
action in order to get the necessities of life, and there is not
much use for adoration.
Those whose only aim is salvation, without caring for
worldly pleasure and pain, profit and loss, fame and defame,
regard and disregard etc., are free from delusion, of the pairs
of opposites.
940 SR~BHAGAVADGITA [Chapter7
'Drdhavratah' means, that the striver has a firm resolve to

worship God, whether he is dualistic or non-dualistic, endowed
with form or formless, two-armed or four-armed. He is not much
concerned, about different forms etc. *
When a striver, follows spiritual discipline he is confronted
with three questions: What is God like? What is the nature of
soul? What is the nature of the world? The answer, is, 'God
exists'. He is not much concerned, about where He lives and
what He does etc. Similarly, about the soul it is enough for him,
'I am', and about the world it is enough, to know that it is to be
renounced. It means, that a striver, by depending on God and
having disinclination for the world, which is to be renounced,
has a firm resolve to attain Him. By having a firm resolve, he
becomes free from the delusion, of the pairs of opposites. The
gist of all the philosophies, is to have an inclination for God,
by having disinclination for the world.
Secondly, a striver has no knowledge about God, Who
is attributeless and neither has he beheld God endowed with
attributes. But he knows, that the world is perishing every moment,
and assumes, that in the world, there is nothing besides God.
By having this knowledge and assumption, he worships God
with a firm resolve. Just like a chaste wife who is faithful to
her husband, a man of virtuous deeds, by depending on God,
worships Him.
It is mentioned in the scriptures, including the Gita, and
also in the utterances of saints, the sinners, have no inclination
for God. This is a general rule. But sins cannot force a man
to have disinclination for God, because he is a fragment of
* He, who protects the one who being afraid of the very strong fast
running death-snake, takes refuge in Him, and being afraid of Whom even
death is running, I take refuge in Him (Srfmadbha. 8/2/33).
God. Therefore, his purity may be veiled by sins, but cannot

be destroyed. Therefore, even the vilest sinner, who worships
Him with exclusive devotion, becomes virtuous (GIta 9/31).*
Therefore, a man should never think, that his sins are obstacles
to his adoration. Sins produce, unfavourable circumstances and
then perish. If sins, had been obstacles to adoration, Lord Krsna,
would not have declared, "Even the vilest sinner, worships Me
with exclusive devotion (GIla 9/30). It means-that sins, are not
obstacles to worship, the Lord. The sins of those who worship the
Lord, with a firm resolve, surrendering themselves to Him, come
to an end. So circumstances cannot be obstacles to adoration.
Men, having a desire for fruit of their virtuous actions, go
to heaven, while the evil actions lead men to hell. But, God
by His special grace, bestows the human body in between i.e.,
without forcing them to acquire the fruit of their actions. We
have got this human life, for God-realization, so we should never
be disappointed, as far as God-realization, is concerned.
This human life, is not meant for sensual pleasures. It is
generally called a life for action. But, according to the principles
and utterances of the saints, the only aim of this human life,
is God-realization. Both the favourable and the unfavourable
circumstances, are the means for God-realization. A striver, in
favourable circumstances, should serve others, and in unfavourable
circumstances, he should give up desire for favourable
circumstances. By doing so, both types of circumstances, will
become means for spiritual progress. In favourable circumstances,
old virtues perish and there are also chances to be entangled, in
sensual pleasures. But in unfavourable circumstances, old sins
* In other lives besides the human life this is not a rule that the nature may
be purified. By reaping the fruit of sinful actions in eighty-four lac forms of lives
and in hells, sins are wiped out but nature does not improve. But in human life in
spite of having sins a striver's nature can bepurified. Sins result in unfavourable
circumstances such as disease etc., while good company, spirituality and change
of doership change a striver's nature.
perish, and a man becomes more alert, and careful in spiritual

discipline. Therefore, saints value unfavourable circumstances,
more than favourable ones. .
Appendix-The greatest virtue is to turn one's face towards
God because this is the root of all virtues.* But to turn away
one's face from God is the most deadly sin, because this is the
root of all sins. But the men whose sins have been destroyed
viz., who having a disinclination for the world, have inclined to
God, they being free from the duality of attachment and aversion,
pleasure and pain, joys and sorrows etc., worship God. This
types of the devotees, who worship God, have beendescribed in
the sixteenth verse of this chapter by the expression 'caturvidha
bhajante mam'.
Attachment and aversion go on attracting a man towards
the world. So long as a man is attached to one thing, he has
an aversion to the other thing, because if a man is inclined
to a thing, he will certainly have a disinclination for the other
thing. As long as a man has attachment and aversion, he can't
be totally inclined to God, because he remains connected with
the world. The extent to which he is attached to the world, to
the same extent he remains detached from God viz., he has a
disinclination for God.
'Drdhavratah'- A man of lax nature can't renouncethe unreal
quickly. He has an idea and gives it up; then again he has another
idea and also relinquishes it-thus by having different ideas and
by giving them up, he inculcates this sort of bad habit. Because
of this bad habit he has the bookish knowledge (rot learning)
of renunciation of the unreal, but he fmds himself helpless in
renouncing it. Even if he renounces the unreal once; because of
* sanamukhahoi jiva mohi jabahirn,janma koti agha nasahirntabahiIil.

(Manasa, Sundara. 44/1)
his lax nature he again assumes the existence of the unreal.' This
lax nature of a striver is self-made. Therefore it is inevitable
for a striver to have a firm resolve. Whatever plan is formed in
the mind, he should stick to it. If he has a firm resolve even in
petty matters, by the formation of this type of nature, he will
acquire strength to renounce the unreal and to have disinclination
for the world.
Link:-In the beginning of the seventh chapter Lord Kr~1Ja

declared that a striver with his mind attached to Him, taking
refuge in Him and practising Yoga, would without any doubt,
know, Him in full. Now, He concludes these three facts, in the
next two verses.
\iH"JHOliil~ lt11:rTf~ ~ ci I
off 'Q:r~: if)f6tQ u m4 "efi1f ~ II ~ ~ II *
jaramaranamoksaya mamisritya yatanti ye
te brahma tadviduh krtsnamadhyatmam karma cakhilam
Those who having taken shelter in Me, striving for deliverance
from old age and death, know Brahma (the Infinite), the individual
self and the entire field of action. 29
Comment:-
'Jarfultar:u:1amo~yamamasritya yatanti ye'-Here, deliverance
from old age and death, does not mean that after knowing Brahma,
the individual self and entire field of action, man will not suffer
from old age and will not die. But it means, that old age and
death will not be able to make him, sad. As in the thirty-fourth
* In the twenty-ninth and thirtieth versesin the phrase'Mamli§ritya' (having
taken refuge in), 'Madli§rayaJ:t'; in the term 'Yatanti' (strive), 'Yogarn yufijan'
(practisingYoga); and in 'Yukracetasah' (steadfastin mind),'Mayyasaktamanah'
(withmindclinging)havebeenconcluded.Similarlytheterm'Samagram'hasbeen
used for Brahma, Adhyatma,Karma,Adhibhiita, Adhidaivaand Adhiyajiia.
944 SroMADBHAGAVADGITA [Chapter?
verse of the thirteenth chapter, in 'Bhiita prakrti moksam' the

Lord says, that a striver realizes.tbat he is different from nature
and its evolutes while here He means that a striver realizes, that
he is different from the. body and thus old age and death, have
no effect on him.
A young man, is free from old age and death, only at present,
but it does not mean that he has , deliverance from these forever,
while liberated souls are always free from these, because they
have separated themselves from their bodies, which suffer from
old age and death. When a man identifies himself with the body,
he accepts the body's, old age and death, as his own. This is so,
because he has assumed "I am the body and the body is mine."
So in the eighth verse of the thirteenth chapter, Lord Krsna
exhorts Arjuna to perceive, pain and evil in birth, death, old age
and disease. It means, that a striver should not accept his affmity
of 'I'ness and 'mineness', with this body. When the affmity is
renounced, he is delivered from old age and death, because his
attachment for the body, is the cause of his birth, in good and
evil bodies (Gita 13/21). In fact, he is separate from the body,
because the body decays and dies, while he lives ever.
In the phrase 'MiimiiSritya yatantiye', there are two aspects-tb
take refuge in Him, and to strive. If a man strives, he may feel
proud of his achievement, as a result of striving. But, if he takes
refuge in. Him, he may become idle and lazy, and be engaged,
in prosperity and pleasure. Therefore, a striver, should strive
promptly, according to the ordinance of scriptures and give
credit, for success to God.
So long as, a man attaches importance to the body, and the
world, regarding these as permanent, he, in spite of striving, does
not, realize God. Therefore.. he .should not attach importance.to
them. He should strive to remove, these. two stumbling blocks
Verse 29] SADHAKA-SMUivANI . 945
(i.e.,) attaching importance to the body and the world, and

accepting their independent existence. But; those who taking
refuge in God, strive,' are superior.: because they feel that they
are engaged in spiritual discipline, only by God's grace. Thus,
by taking refuge in Him and having no pride, they realize the
full form, of the Lord.
. Those who strive, without taking refuge in Him for salvation,
also know Him but they do not know, His entire form. As a
man practises 'Prfu)ayama' (the process of restraining breath), he
achieves accomplishments JSiddhi), and if he rises above these,
he knows formless God or gets established in his own self.
Similarly, the Bauddhas and Jains, who do not believe in God,
by following spiritual discipline according to their religion and
by renouncing their affrnity for the world, attain salvation. But,
those who, having disinclination for the world, taking refuge in
God,strive by knowing the Lord, in His entire form, receive
divine love. To express this singularity, Lord Krsna has used
the expression 'Mamasritya yatanti ye'.
'Te brahma tat (vidul})'-Thus by striving, they attain Brahma
(the Infrnite) who is formless, without attributes and who cannot
be perceived, by mind, intellect and .senses,
God exists, in all beings, because He pervades everywhere,
every time, in all the things and men. But, He is not perceived,
because we have attached importance to the transitory and
kaleidoscopic body, and world, and have accepted their independent
existence. So ever-attained God, seems to be unattained.
'Krtsnamadhyatmam (vidul})'-The strivers know the entire
individual self. In the tenth verse of the fifteenth chapter, Lord
Krsna says, "The ignorant do not perceive the soul, departing
from one body and dwelling in the other, but those who possess
eyes of wisdom, perceive." This perception, does not include
946 SR~BHAGAVADGITA [Chapter?
knowledge of the number of beings, their. activities and their

fate. But, they do know that the self, (soul) is different from the
body. Those who take refuge in Him,realize this reality.
By taking refuge in God, when a striver breaks up his
affinity for actions and things, he realizes, that his self, as well
as, the self of all the beings, is pure and detached from prakrti.
He comes to know, ·that he can never be identified, with actions
and bodies, and he can never be separated, from his self. This
knowledge constitutes the fullest spiritual essence of the self.
'Karma cakhilarit vidul;t'-The striversknow the entire
field of action i.e., why and how, the universe is created;
God has created, the bodies of the people according toa class
(caste) they belong to. But because of detachment, the Lord
remains a non-doer and has no craving, for the fruit of action
(Gita 4/13-14). Similarly, if a man performs his duty and actions,
without feelings of doership, and without desire for the fruit of
actions, he is not bound, by actions. Thus knowledge about the
entire field of action, is that a man has no affinity for action,
he is completely detached, from these.
The striver, who takesrefuge in Him, with exclusivedevotion,
does not depend on things .and actions. He, very well realizes
that all things and actions, are kaleidoscopic and perishable. No
action or thing, even in Brahmaloka (the abode of Brahma), is
eternal, these are subject to, appearance and disappearance. So he
.has, not the least affinity for actions. This is knowledge, about
the entire field of action.
It means, that a striver by taking refuge in God knows
Brahma (the Infinite), the individual self and the entire field
of action i.e., he realizes, "In the world there is nothing else,
besides God" (7/7) and "All this is God" (7119). Thus, he comes
to know that Brahma, the individual self, and entire field of
Verse 30] SADHAKA-SNiUlvANI 947
action, .are nothing else, besides God.
~ -qf ~ ~.~ ftrs:: I

g<OlIOICfiIMsftr~ -qf"ff~: ll~o II
sadhlbhutadhldalvam mam sadhiyajiiarit caye vidul}
praY3l}akale'pi ca mam te viduryuktacetasal}·
Those, who realize Me in the Adhibhiita (the field of matter),
in Adhidaiva (Brahma) and in Adhiyajiia (the unmanifest
Divinity), and having a steadfast mind, realize Me, even at the
hour of death. 30
Comment:-
'Sadhibhiitiidhidaivaril mam sadhiyajiiaril ca ye vidtJb'-[Having
described attributeless and formless God, in the preceding verse,
He describes God, Who is endowed with attributes and form in
this verse.]
Here 'Adhibhiita', stands for matter, which has predominance
of Tamas (the mode of ignorance). This matter has no independent
existence, of its own. It is transitory and kaleidoscopic. But, it
seems real, pleasant and attractive, because of God, Who is real,
pleasant and attractive. Asice has no existence without water,
matter is nothing, but manifestation of God. This is knowledge
about God and matter.
'Adhidaiva', is Brahma, the creator of the world. He has
predominance of 'rajoguna' (the mode of passion). The Lord,
manifests Himself as Brahma also. This is true knowledge about
Adhidaiva and God.
'Adhiyajfia' is Lord Visnu, who pervades everywhere, in the
form of unmanifest Divinity. In Him, there is predominance of
the mode of goodness. This is true knowledge, about Adhiyajiia
and God.
Knowledge about God, with Adhibhiita, Adhidaiva and

Adhiyajfia is, that He stands holding the entire creation in one
limb, (Gila 10/42; 1117) and in His supreme divine form, there
are Adhibhiita (lnfmite universes), Adhidaiva (Brahma) and
Adhiyajfia (Vi~J.1u) etc. Arjuna also says, "0 God, I behold
in Your body, all the gods and multitudes. of different beings,
Brahma the Lord perched on a lotus, Lord Siva and all the sages
and celestial serpents" (Gita 11/15). Thus, in reality, Lord Kr~J.1a
is Adhibhiita, Adhidaiva and Adhiyajfia.
'Prayi.,akile'pi ca miril te viduryuktacetasaJ:t'-Steadfast in
mind, are those, who remain equanimous in gain and loss, in
prosperity and pleasures, and in becoming indifferentto the world,
and are engrossed in worship of God. Such people, realize Him,
at the time of death i.e., remain established in Him, even in the
pangs of death, they do not lose heart in the least, in spite of
great turmoil, in their physical and subtle bodies.
An Exceptional Fact About God's Entire Form

(1) All evils, are born, by accepting our affinity for. matter
and its evolutes-actions and things etc., and then those actions
and things seem, to have their independent existence. But, if we
by breaking up our affmity, for them get established in God,
their assumed independent existence, merges into God.
In the world, we assume a thing or a person, as good or
bad, but actually that thing or person, is nothing besides the
manifestation of God. As far as decorum of caste, and Asrama,
(religious orders of different periods, of life), is concerned,
we have to observe these in accordance with the ordinance
of scriptures and great souls, because these are guides for
attaining salvation.
There was existence of God, before this creation, and He
will exist after its dissolution. When a striver realizes this reality,
about God, the universe merges into Him. It does not mean, that
the creation perishes, but it means, that the striver does not attach
importance to the world, which is an obstacle to salvation. As, in
ornaments made of gold, there is nothing besides gold, a striver
of steadfast mind realizes, that in the world there is nothing
besides God. This fact has been explained, in the twenty-ninth
and thirtieth verses.
(2) For the worship of God He is described in two ways-one
with attributes and the second attributeless. The Lord, endowed
with attributes is of two types-one endowed with attributes with
form and the other endowed with attributes but formless. The
attributeless Lord, is not of two types, He is only without attribute
and formless. The formless Lord, is again of two kinds-one
endowed with attributes, but formless and the other, attributeless
and formless.
Devotees are of two types-one who worship God with
attributes, and the other who worship God, without attributes. But
both of them start their worship of the Lord, Who is endowed with
attributes, but is formless. He assumes, that there is God, Who
is the Supreme Lord and He is the most merciful, and the best
one. Thus, though a devotee thinks of God, Who is attributeless
and formless, yet with his intellect, he thinks of God, Who is
endowed with attributes, and is formless.* The reason, is that
intellect being the evolute of prakrti (with attributes), cannot
have access, to attributeless God.
* Adoration (Devotion) starts with God Who is endowed with attributes and
is formless, So He has been described in that way in the twenty-eighth verse. Then
in the twenty-ninth verse there is description of the Lord Who is attributeless and
formless and in the thirtieth verse ofOne who is endowed with form and attributes.
Thus each of them has been described in one verse. But in the eighth chapter each
of the three types has been described in three verses eighth to tenth, eleventh to
thirteenth and fourteenth to sixteenth respectively.
950 SR~DBHAGAVADGITA [Chapter?
Worshippers, first worship God, .Who is endowed with

attributes and form. But so long as, His form is not fixed in
their minds, they assume, "God exists and He is ours."Thefirmer
His form gets fixed, the higher their adoration. In the end, when
they are able to behold Him, talk to Him, touch Him and receive
blessing from Him, their worship attains perfection e •
Worshippers of attributeless God, think of Him, as One who

pervades, everywhere. The subtler their disposition grows; the
higher their worship, is. In the end when their attachment and
egoism etc., are completely renounced, and no feeling of 'I'ness
or 'You'ness, is left and only pure consciousness remains, their
worship attains,perfection.
Thus, both the devotees after attaining perfection, become one
i.e., both of them attain the same Lord. The worshippers of the
Lord, endowed with attributes and form by His grace, also realize
the Lord, who is without attributes and form. If a striver, adoring
attributeless and formless God, has some devotional influence,
and wants to behold Him, he can do so. If the Lord wants to
make him an instrument, for His mission, He reveals Himself to
him, as He revealed Himself to' Madhustidanacarya. *
(3) The Lord, is endowed with attributes and He is also
attributeless, according to the feelings of devotees. Similarly, He
is endowed with form and is also formless. Not only this, He
is also beyond the two. But this reality is known only, when a
devotee realizes Him.
The Lord, Who pervades everywhere with His divine traits,
such as beauty, love, glory, gra<::e, etc., is called, God endowed
with attributes. He is of two kinds-
* One shrewd fellow who is adored by the followers of non-dualistic

discipline, who is authorized to sit on the throne of paradise and who runs after
cowherdesses forcefully had made me a slave of his feet.
Verse 30] SADHAKA-SAr\UIvANI 951
(i) Endowed with attributes and formless-Just like the sky of

which attribute, is sound, but is formless, the Lord pervading the
entire universe, is endowed with attributes and is formless.
(ii) Endowed with attributes and form-When the Lord, Who
is with attributes and is formless, manifests Himself through His
own divine potency, keeping His nature (prakrti) under control,
and is perceived by senses is called, the Lord endowed, with
attributes and form.
When a striver assumes, that God does not possess divine
traits, He is called the Lord, without attributes and form.
Attributes are also of two kinds (i) Uncommon divine traits,
such as beauty, love, glory and grace etc., (ii) Three modes of
nature-sattva (mode of goodness), raja (mode of passion) and
tama (mode of ignorance). God may, either be endowed with
attributes and be formless, or He may be endowed with attributes
and form, He, is beyond the three modes of nature. He, by .
controlling His nature, plays the role of the Lord of creation,
preservation and destruction of the universe, and yet remains
totally free from the modes of nature (Gita 7/13).
The Lord, Who is never bound by attributes, and has full
command over them, is called, the Lord without attributes.
Therefore, such a Lord, can be called endowed with attributes,
as well as attributeless, as also endowed, with form and also
formless. He has been described, in His entire form, in the
twenty-ninth and thirtieth verses.
I A special note on the chapter I
In this chapter, Lord Krsna first explained His changeable
lower (insentient) nature, by 'apara' and unchangeable higher
(sentient) nature by 'para' (714-5). Then He explained, that He is
the origin and end of the whole universe. But, in the beginning
952 SRllMAQBHAGAVADGITA [Chapter?
and in the end, only He exists (7/6-7). Then He _explained,

His compr~hensiveness,. by .mentioning His seventeen divine
manifestations, in the fonnof cause (7/8-12). Afterwards,
He explained, that he, who is under delusion of three modes
of nature i.e., who has. accepted his. affinity. for the changing
matter, cannot know Him, Who is beyond the modes of nature
(7/13). In the fourteenth verse, He explained that His wonderful
illusion, is extremely difficult to surmount. In the fifteenth verse,
He explained, that evil doers do not seek refuge, in Him. In the
sixteenth verse, He explained four types of virtuous men, who
worship Him or take refuge in Him. Now a question arises,
why Lord.Krsna has inserted the fifteenth verse, which seems to
be out of context. The answer is, that had He not included the
fifteenth verse; it would have remained to be said, "Evil-doers
do not seek refuge, in Me."
There are two types of people, who take refuge in Him-fIrst,
those who regarding Him as God, take refuge in Him (7/16-19)
and the second, those who regard Him as a common man
worship, (take refuge in) other gods, in order to satisfy their
desires (7/20-23). People worship, the gods for two reasons for
their increased desires, and their failure to realize the greatness
of God. Both of these, have been explained respectively, in
(7/20-23) and (7/24). In the twenty-fifthverse, He has explained;
that He is not manifest to those, who regard Him as an ordinary
person. The twenty-fifth verse, seems to express that He is also
veiled by divine potency. So, He has declared, in the twenty-
sixth verse, that His knowledge is not veiled. People do not
know Him, because of their attachment and aversion (7/27)..
But those, who are freed from delusion in the shape of pairs of
opposites, worship Him with a firm resolve (7/28). Those who,
taking refuge in Him, strive to know Him, in His entire form,
at last attain Him (7/29-30).
Verse 30] SADHAKA-SAi'ulvANI 953
If we delve deep into this chapter, we come JO know, that

there is description of inclination and disinclination for God.
Those who have disinclination for God, and inclination for
matter, follow the cycle of birth and death. But if they have
inclination for God, they know the Lord who is endowed with
attributes and is formless, who is attributeless and formless
as also, who i~ endowed with attributes in entirety and
attain Him.
Appendix-At the beginningof this chapter Lord Kr~l).a said
to Arjuna, "I shall unfold to you this Jfiana with Vijfiana by
which you will know Me fully, having known which nothing
will remain to be known.n Then the Lord in the nineteenth
verse having said 'vasudevah sarvam' described His full form
in brief. Now at the end of the chapter the Lord gives the details
of His full form.
A striver has taken birth, and a disease (suffering) is not
inevitable. Therefore here the expression 'jaramaranamoksaya'
means that the devotees, who take refuge in God, are delivered
from old age and death viz., they are not sad by thinking of
their old age and they are not sad by thinking of the end, they
will meet after death. They, having taken shelter in God, strive;
therefore they know God in full with para prakrti and apara
prakrti viz., know Jfiana with Vijfiana.
Though a Karmayogi and a Jfianayogi are also liberated from
birth and death but a devotee besides being liberated from birth
and death, knows Godin His entire form. The reason is that a
Karmayogi and a Jfianayogi attain equanimity by practising the
discipline of action and the discipline of knowledge respectively
from the beginning, but a devotee depends on God from the
beginning. As he depends on God, the Lord by showering His
grace, enables him to know Him in full.
In the third verse of this chapter the Lord declared,' "One
954 SR~ADBHAGAVADGITA [~hapter7
who knows Me fully is rare-'kascinmarn vetti tattvatah'. Here

He explains, 'He who takes refuge in Me, knows Me in My
entire form.'Therefore the main spiritual practice to know God
in full (Jfiana with Vijfiana) is-surrender in God (mamasritya).
The reason is that God in full is not known by reflection but
He is known by His grace, when a devotee with faith and belief
takes shelter in Him. Therefore the Lord at.the beginning used
the term 'madasrayah' and in the end concludes this chapter by
using the term, 'mamasritya'.
'Brahma' (attributeless- formless), 'krtsna adhyatma' (endless
souls of endless births) and 'akhila karma'(all the actions of -
origin-midstate-end etc.,)-this is the sphere of knowledge. In
this sphere there is predominance of nirguna (attributeless)
Brahma. 'Adhibhiita' (the entire universe consisting of five subtle
elements including the body), 'adhidaiva' (all the_ deities such
as Brahma etc., with the presiding deities of mind-senses) and
adhiyajfia (immanent Lord Visnu and all His forms)- this is
the sphere of 'vijfiana'. In this division there is predominance
of Saguna (endowed with attributes) G o d . ' "
God with 'adhibhilta', 'adhidaiva' and 'adhiyajfia' means that
the 'Sat', 'Asat', 'para-apara'-all is God. There is nothing else
besides God. If the real and the unreal are distinguished, it is
the path of knowledge-'nasato vidyate bhavo, nabhavo vidyate
sarah. ubhayorapi....' (Gita 2/16) and if they are unified, it is the
path of devotion-c-Sadasaccahamarjuna' (GIla 9/19).
There is description of 'Brahma' from the thirteenth verse
to the twenty-sixth verse of the fifth chapter. 'Krtsna adhyatma'
has been mentioned in the twenty-ninth verse of the sixth
chapter by the expression 'Sarvabhiitasthamatmanam'. 'Akhila
Karma' has been described in the eighteenth, twenty-third
and thirty-third verses of the fourth chapter by the expression
'krtsna karmakrt', 'karma samagram' and 'sarvam karmakhilam'
respectively.
An action ends but the self and Brahma are never non-
existent. In jurisprudence it is mentioned that the sense
which perceives the existence of a thing, the same sense
perceives the non-existence and also the class of that thing.
Therefore the knowledge which enables a man to know actions
(karma cakhilam), with the same knowledge, he knows the
nothingness of actions viz., inaction-'karmanyakarma yah
pasyet (Gita 4/18). Brahma (the Absolute), atma (the soul)
and akanna (inaction)-the three are only one; this knowledge
is the meaning of the expression-'te brahma tadviduh
krtsnamadhyatmam karma cakhilam.'
An 'action' is limited, 'adhyatma' (self) is more extensive
than 'action', 'Brahma' is more extensive than 'adhyatma'. But
'mam' (God in full) is superior even to Brahma because within
'Brahma' 'the entire form of God' is not included but within
'the entire form of God' Brahma is included.
The ,purp~se of using the term 'krtsna' with adhyatma' is
the aggregate of individual self, seen in different forms whom
the Lord has called His 'para prakrti'. The Lord by giving the
word 'akhila' with 'karma' means-all the virtuous and sinful
actions, whose fruit leads the self to numerous wombs and
numerous worlds; but the term 'krtsna' or 'akhila' has not been
used with 'Brahma', it means that 'Brahma' is not numerous
but is only one.
In the Gila the Lord has mentioned two-fold path to achieve
equanimity-Karmayoga and jiianayoga. The two paths are
worldly-c-'Ioke'smindvividha nistha' (Gita 3/3)~ but Bhaktiyoga
is 'alaukika nistha' (unworldly path). The reason is that in
Karmayoga there is predominance of 'ksara' (world) and in
Jfianayoga there is predominance of 'aksara' (soul). Ksara
and aksara-s-both are in the world-s-tdvavimau purusau loke
ksarascaksara eva ca' (Gita 15/16), therefore Karmayoga and
956 SR~ADBHAGAVADGITA [Chapter7
Jiianayoga-s-both are worldly paths. But in Bhaktiyoga there in

predominance of God Who transcends the perishable (Ksara)
and is superior. to the imperishable (aksara) (GiffiI5/17-18).
Therefore Bhaktiyoga is the unworldly path. In the entire form
of God, there is mention of Brahma, adhyatma and Kanna-in
them there is mention of the worldly path (Kannayoga and
Jfianayoga)? and in 'adhibhiita, adhidaiva and adhiyajiia
there is mention of the unworldly path (Bhaktiyoga). 'Jfiana
(knowledge) is woddly-'na hi jfianena sadrsam pavitramihaj
vidyate' (Gita 4/38) and Vijiiana is unworldly. The worldly
and the unworldly-both are the manifestations of 'Samagra'
(full form of) God-'Vasudevah Sarvam'.
In the term 'Ioka' both insentient and sentient are included.
The term 'loka' cannot denote either only insentient or only
sentient. Therefore in 'laukika' both insentient and sentient
are included but in 'alaukika' only sentient is included because
'alaukika' is ever divine. But in 'the entire form' (Samagra),
'laukika' (worldly) and 'alaukika' (unworldly)-both are
included.
Here a point needs special attention that 'Brahma' Who
is attributeless and formless is within the entire form of God.
Generally people believe that within attributeless and formless
Brahma, there is God endowed with attributes. They hold that
Brahma is free from maya and God is not free from Maya. In
fact this assumption is neither in accordance with the ordinance
* The term 'adhyatma' should mean 'Jfianayoga; and 'Karma' should
mean 'Karmayoga'. Brahma is attained by both Jfilinayoga and Karmayoga
(Gim 5/4-5).
Being the context of devotion, the Lord here has not described Jfilinayoga
and Karmayoga in detail. They have already been described in detail from the
second to the sixth Chapter.
t Here the term 'iha' used within 'pavitramiha' stands for 'loka'
(world).
of the scriptures nor is reasonable because when, in Brahma,

there is no illusion (maya) then how can God with 'maya'
be within Brahma? How is there 'maya' in Brahma? But
in the Gita the Lord declares, "In a fragment of My entire
form there is Brahma because I am the support of Brahma
'brahmano hi pratisthaham' (Gita 14/27) and this universe is
pervaded by Me in My unmanifest form 'maya tatamidam
sarvam jagadavyaktamilrtina' (9/4)." By these utterances the
Lord means to say, "I am not a fragment of Brahma but
Brahma is My fragment:' Therefore if we reflect upon it in
an impartialmanner, it is evident that in the Gita there is not
predominance of Brahma but there is predominance of God.
The entire form of God is complete within which God with
attributes as well as attributeless; God with form and also
formless are included.
In fact the entire form can be of God endowed with
attributes only because within the word 'saguna' (God endowed
with attributes), 'nirguna' (attributeless) (the Absolute) can be
included, but within the word 'nirguna', 'saguna' cannot be
included. The reason is that in 'saguna' there is no negation of
'nirguna' but in 'nirguna' there is negation of 'gunas' (attributes).
Therefore in 'nirguna the word 'samagra' (full or entire) cannot
be used. So here with 'adhyatma' and Karma' the words
'krtsna' and 'akhila' have been used respectively but no such
word has been used with Brahma. Therefore there is entirety
(fullness) in God endowed with attributes rather than in
attributeless Brahma.
Question-How are Brahma, adhyatma and Karma all the
three 'laukika (worldly)?
Answer-The Lordhas calledBrahma 'aksara' (imperishable)-
'aksaram brahma paramam' (Gita 8/3) and He has also called
the soul 'aksara'- 'dvavimau purusau loke ksarascaksara eva
958 S~ADBHAGAVADGITA [Chapter 7
ca' (Gita 15/16). The soul and Brahma-both are one-

'ayamatma brahma' (MiiJ;J.4iikya I). The soul which by having
connection with Pralqti(body)is called 'jiva' (adhyatma)
(embodied soul),* the same by having no connection with
Prakrti is Brahma'. Therefore according to the Glta as 'jiva' is in
the world, so is 'Brahma' in the world viz., Brahma is attained
by the worldly paths (Karmayoga and Jfianayoga).
'Adhyatma viz., the soul has sustained the world 'yayedam
dharyate jagat' (Gita 7/5). The soul has no independent
existence of its own. Therefore the soul by being attached to
the world has become 'jagat' (worldly) (Gita 7/13). Being in
the world the soul is also 'laukika' (worldly)-'mamaivamso
jivaloke' (Gita 1517), 'dvavimau purusau loke ksarascaksara
eva ca' (Gita 15/16).
Actions are performed in two ways with an interested
motive and in a disinterested manner. These two types of
actions being in the world are laukikat,
Question:-How are 'adhibhiita', 'adhidaiva' and 'adhiyajiia'-
these three unworldly?
Answer:- 'adhibhiita' viz., the entire world consisting
of the five subtle elements, being the manifestation of God
is unworldly-'amrtam caiva mrtyusca sadasaccahamarjuna'
(Glta 9/19) "I am immortality as well as death; 1 am also being
* badhyo bisaya saneha te, tate kahiyai jiva
alakha ajoni apa hai, hariya nylirau thiva
t In the world, actions performed with an interested motive-
'yaji'ilirthatkannal}o'nyatraloko'yamkannabandhanaJ:!' (GItli3/9); 'ksiprarn hi
manuse Ioke siddhirbhavati karmaja'. (GIta4l12); 'Karmanubandhini rnanusyaloke'
(GIta 1512). In the world actions performed in a disinterested manner 'Ioke'smin-
dvividha.....yoginam'(GIta 3/3).
In fact actions are neither 'Sakama' nor 'Niskama' but the doer is 'Sakama'
or 'Niskama.' Therefore 'sakama (interested motive) and 'niskama' (disinterested
manner) persist in the doer.
and non-being,both*.The cosmic form which Lord Krsna revealed

to Arjuna was also divine or unworldly],
The Lord revealed His divine cosmic form in a part
of His divine bodyt. Therefore the world consisting of five
subtle elements, being the cosmic form of God, is also
UDworldly§. The Lord has also called His 'vibhiitis' (divine
glories) as divine viz., unworldly-'divya hyatmavibhiitaya1.l'
* manasa vacasa drm'a grhyate'nyairaplndriyaih
ahameva na matto'nyaditi budhyadhva mafijasa
(Srfrnadbha, 11/13124)
Whatever is perceived (received) with the mind, with tongue, with
eyes and with other senses, all that is only '1'. Therefore there is nothing
else besides Me-understand and accept this principle quickly after reflecting
upon it.
t 'nanavidhani divyiini (Gita 11/5), 'anekadivyabharanarn divyane-
kodyatayudham' (11/10), 'divyamalyambaradharam divyagandhanulepanam'
(11/11); 'pasyami devarnstava deva dehe. ....sarvanuragamsca divyan. (11/15)
:j: The Lord declares-i-tihaikastham jagatkrtsnam mamadehe'(l In).
Safijaya utters-'tatraikastharn jagatkrtsnarn apasyaddevadevasya
sarire' (11/13).
Arjuna makes an utterance-vpasyami devamstava deva dehe' (11/15).
§ kharn vayumagnim salilarn mahirn ca
jyotinsi sattvani diso drumadin.
saritsamudrarnsca hareh sarirarn
yat kifica bhiitarn pranamedananyah,
(Snmadbha.11/2/41)
Ether, air, fire, water, earth, planet, constellation, beings, animals, directions,
trees, rivers, oceans-all are the bodies of God, by assuming this, a devotee bows
to all with exclusive devotion.
bhfidvipavarsasaridadrinabhah samudrapataladifinarakabhagal)alokasanstha
gIta maya tava nrpadbhutamisvarasyasthulam vapuh sakalajiva nikaya dhama
(Srimadbha, 5126/40)
'0 Pariksit! I have described to you the earth and within it-islands, varsa
(tracts), rivers, mountains, sky, oceans, netherworld, directions, hells, constellation
and the situation of different worlds-this is God's very wonderful gross form
which is the refuge of all the groups of beings.
960 [Chapter7
(Gita 10/19), 'mama divyanarn. vibhiitinam' (10/40)* But a

person (embodied soul) out of ignorance with his intellect
(because of attachment-aversion) perceives this 'jagata' (world)
as 'laukika' (mundane) (matter). Therefore when ignorance
is wiped out, inertness (matter) does not persist, . only
divinity remains.
'adhidaiva' viz., Brahma etc., all the deities are unworldly,
'adhiyajiia' viz., indwelling God in spite of lodging in the
hearts of all, because of remaining untainted, is unworldlyr.
In the expression 'Sadhibhutadhidaivam mam Sadhiyajfiam'
the Lord mentions, "He who knows Me with adhibhiita,
adhidaiva arid adhiyajiia," it proves that as these three are
with God so they are unworldly, otherwise they are worldly.
So long as there is no connection with God,all is worldly;
when there is connection with God, all becomes unworldly.
Therefore Karmayoga and Jfianayoga are 'worldly paths' as
in them a striver's effort is important while 'Bhaktiyoga' is
the unworldly path as in it. there is predominance of refuge
in God.
In fact there is no entity which is worldly. The real entity
is only unworldly. But from the view-point of a striver the
discrimination between the worldly and the unworldly has
been mentioned. It means that this distinction between the
worldly and the unworldly persists out of ignorance because
of .attachment and aversion. If attachment and aversion are
* Arjuna has also called 'vibhiitis' (glories) as divine-'vaktumarhasya-
sesena divya hyatmavibhutayah' (1O/l6).
t dva suparna sayuja sakhaya samanam vrksam parisasvajate
tayoranyah pippalam svadvattyanasnannanyo abhicakaslti
(Mundaka 3/l/l; Svetasvatara, 4/6)
Two birds-soul and God who keep company with each other and are
friendly with each other, live by taking refuge in the same tree-body. One of
them the soul (embodied soul) tasting the fruit of actions of that tree relishes
(enjoys) them but the other (God) without relishing them only illumines them.
Verse 30] . SADHAKA-SANJIv ANI 9~1
renounced, all is unworldly, spiritual and divine-vvasudevah

sarvam'. The reason is that .the mundane has no independent
existence. It is because of attachment and aversion that .the
mundane seems to exist and is. valued. It is because of
attachment and aversion that a man (the self) has made the
world, which is the manifestation of God, mundane and he
himself has also become mundane.
The purpose of describing knowledge with 'Vijfiana' viz.,
the entire. form of God is that non-self-self, the real-unreal,
para-apara (higher and lower nature), ksetra (it is constituted of
24 elementsj-e-ksetrajfia (soul)-whatever persists is only God's
manifestation. Therefore the Lord here at the beginning and
at the end of the description of His entire form has used the
term 'mam' (Me) which denotes His entire form-v'mamasritya'
(7/29) and 'marh te viduh' (7/30).
The Lord has declared that the nature of actions is
mysterious-e-'gahana karmano gatih' (Gila 4/17), but a devotee
knows it also. Inaction in action and action in inaction (4/18)-a
devotee knows these two also. It means that he knows actions
and also the Discipline of Action (Karmayoga). A Karmayogi
knows only Karmayoga; a Jfianayogi knows only Jfianayoga;
but a devotee by God's grace knows both-Karmayoga and
Jfianayoga,
The idea expressed in the first verse of this chapter by the
expression 'yogam yufijanmadasrayah' has been expressed here
by the expression 'mamasritya yatanti ye'; and the idea expressed
by the expression 'mayyasaktamanah' has been expressed here by
the expression 'yuktacetasah'. It means, "The devotee who takes
shelter in Me attains the aim which is. attained by Karmayoga
and Jfianayoga viz., they know Brahma Who is the fruit (aim)
of these two disciplines-'te brahma tadviduh' and they also
know God in full-'mam te viduh'.
In the expression 'prayanakale'pithe tenn'api' means that

those devotees know God before the hour of death and also
at the hour of death viz., their knowledge never disappears.
Such devotees become 'yuktaceta (steadfast in mind) viz.,
their mind has no independent existence, it gets identified
with God, only God remains. Being one (having eternal
union) with God, they are neither separated from .God nor
is God separated from them. Such devotees at the time of
death, even if some thought comes to their mind, they don't
meet the fate of 'yogabhrasta' (he who deviates from yoga)
but attain God-'prayanakale' pi ca mam te viduryuktacetasah'.
The reason is that from the view-point of those devotees,
there is nothing else besides God, then where will their
mind wander besides God? Why will it wander? How will it
wander? If he thinks of anything, he will think of God only,
then how will his mind deviate and without deviation of the
mind, how will he fall from yoga? The reason is that in the
discipline dependant on instruments (Karana sapeksa), when
the mind deviates from Yoga, then there is fall from Yoga-
'yogaccalitamanasah' (Gita 6/37) but he, who beholds God
everywhere, has his eternal union with God;
Some devotees want only emancipation (Salvation)-
- 'jaramaranamoksaya' and some devotees want love (devotion)-
'mam te viduryuktacetasah'. The devotees who.want salvation,
they know Karmayoga and Jfianayoga (brahma, adhyatma and
Karma) but the devotees who want love, they themselves,
know God in full-'mam viduh'. God confers his devout
devotees with Karmayoga (buddhiyoga) and Jiifulayoga-both
(Gita 10/10-11). Bondage in the form of old age and death;
and also salvation-both are worldly but love (devotion) is
unworldly. Though devotion as spiritual-discipline is worldly
but the aim being unworldly, that devotion is included in
Verse 30] sADHAKA-sM:iJIvANI 963
unworldly 'Sadhya bhakti' (devotion as an end)-'bhaktya

safijataya bhaktya' (Srimadbha. 11/3/31).
~ af8R;frt JJf74;t:.J/qiirn«Qf.tCiffj gt@fctw?{i 4JJ/:mf~

m$ bDn?Ptdq]~ ~1'1Fct:itI'14JJfl· wrr frfl1#S&/T7l: /1'.9/1
om tatsaditi stimadbhagavadgitiisupanisatsu brahmavidyiiyiim
yogasiistre srikrsnarjunasamvade j;iiinavijiiiinayogo.
nama saptamo'dhyiiyah:
Thus starting with Om, Tat, Sat, the names of the Lord, in the
Upanisad of the Bhagavadgita, the Yoga and the dialogue between
Sri K~J}a and Arjuna, this is the seventh designated discourse:
"The Yoga of Knowledge and Realization."
In this chapter, there is description of knowledge and
realization. The belief, that the Lord, is the root of the entire
universe is knowledge, while realization is, that in the entire
universe there is nothing besides, the Lord. By knowledge
and realization, a devotee comes to know his real and
eternal affmity for God i.e., "I am God's and God is mine."
Therefore, this chapter is designated: "The Yoga of Knowledge
and Realization."
Words, letters and UV3ca (said) in the Seventh Chapter-

1.In this chapter in 'Atha saptamo'dhyayah' there are three
words, in 'Snohagavanuvaca' there are two words, in verses there
are four hundred and six words and there are thirteen concluding
words. Thus the total number of the words is four hundred and
twenty-four.
2. In 'Atha saptamo'dhyayah' there are seven letters, in
'Srfbhagavanuvaca' there are seven letters, in verses there are
nine hundred and sixty letters and there are forty-eight concluding
letters. Thus the total number of the letters is one thousand and
twenty-two. Each of the verses is of thirty-two letters.

3. In this chapter there is one Uvaca(said) 'Snohagavanuvaca'.
Metres Used in the Seventh Chapter
Out of the thirty verses, of this chapter in the third quarter
of the sixth verse, and first quarter of the fourteenth verse, 'na-
gana' being used, there is 'na-vlpula' metre; in the third quarter
of the eleventh verse, and first quarter of the twenty-fifth verse,
'ma-gana' is used there is 'ma-vlpula' metre; in the first quarter
of the seventeenth verse, 'ra-ganabeing used there is 'ra-vipula'
metre, and in the third quarter of the nineteenth and twentieth
verses 'bha-gana' being used there, is 'bha-vipuIa' metre. The
remaining twenty-three verses, have the characteristics of right
'pathyavaktra' Anustup metre.
II Shri Hari II
. I Eighth Chapter I
INTRODUCTION
Lord Krsna, at the end of the seventh chapter, while describing
Him in entirety used the six words Brahma, Adhyatma, Karma,
Adhibhiita, Adhidaiva and Adhiyajiia, and explained that Yogis
who know Him, in entirety attain Him. For, getting clarification
of these six words, Arjuna at the beginning of the eighth chapter,
puts seven questions, to Him.
3F!Pr dCfTTf
ftt OW fCfiq9,1I~ fti; Cfi'1f
9;<6fJ11ttq I
~ ~ fti:; ~ fCfiY;iJ04d II ~ II
~: q;W qft~ ~sf~""'~~'11
gitliOI&iI~ ~q;~~sft:JHitldl*'iM:It ~ II
arjuna uvdca
kirit tadbrahma kimadhyatmaril kirit kanna purusottama
adhibhiitaril .ca kim proktamadhidaivam kimucyate
adhiyajiiaJ;t katham ko'tra dehe'sminmadhusiidana
prayaI:takale ca katham jiieyo'si niyatatmabhil;t
Arjuna said:
What is that Brahma? What is Adhyatma? What is Karma
(Action)? 0 Best among men! What is said to be Adhibhiita and
what is called Adhidaiva? Who and how is Adhiyajiia, here in
this body, 0 Klll}a? And how can You be realized, at the time of
death, by persons of steadfast mind? 1-2
Comment:-
'Purusottama kim tadbrahma'-O Best among men! What
do You mean, by the term 'Brahma'?
966 SRllMADBHAGAVADGITA [Chapter 8
'Klmadhyatmam'i--What is meant, by 'Adhyatma'?

'Kim karma'-What do you mean, by 'Karma'?
'Adhibhiitaril ca kim proktaDl;--':'What does the term,
'Adhibhiita'mean?
'Adhidaivaril kimucyate'-What is 'Adhidaiva'?
'AdhiyaJfiab katharh ko'tra dehe'smln'i--What is 'Adhiyajiia',
and how is it in this body?
'Madhusiidana prayfu}akaIe ca katham jfieyo'siniyatatmabhib'-
o Destroyer of the demon, named Madhu, how are Yon to be
realized at the time of death, by those of steadfast mind i.e., by
those, who having a disinclination for the world, worship You
with exclusive devotion? Which of Your forms, do they know
and how?
Link:-Lord Krsna; in the next two verses answers the six

questions, one. by one.
~'l{J7cnjcnT3{
~-. ~ 1R1t ~SU4I(q'1'a1d I

~ICI1~ctCh'l' ftR:rtf: ~: II ~ II
snbhagavanuv~ca
aksaram brahma paramarit svabhavo'dhyatmamueyate

bhutabhavodbhavakaro visargah kannasafijfiital}.
The Supreme Imperishable (Aksara) is Brahma; one's own
,self (Jivatma) is called Adhyatma, the activity of the Lord which
brings about the creation, is called, Karma (action). 3
Comment:-
'Aksaram brahma paramam'-The Supreme Imperishable is
called 'Brahma'. Though in the Gila, the term 'Brahma' has been used
for 'Pranava' (the holy monosyllable 'am'), Veda (sacred.scriptures

of the Hindus) and prakrti (matter) etc., yet, here it has been used
for the Supreme, Imperishable, attributeless-formless, Lord.
'Svabhavo'dhyatmamucyate'-One's own self, is called
'adhyatma', The path of spirituality is also called 'Adhyatma', and
the science of the soul viz., metaphysics, is also called 'Adhyatma'
(Gita 10/32). But, here it has been used, for one's self.
'Bhutabhavodbhavakaro vlsargah karmasamjfdtah '-The
pursuit of mind, of the Lord (viz., the renunciation), that is the
immediate cause of man, having come into existence, is called
'Karma'.
At the time of fmal annihilation, prakrti (primordial matter or
nature), is supposed to be inactive, while at the time of creation,
prakrti is supposed to be active. The cause of this activity, is
the Lord's pursuit of mind to become manifold, from one. This
pursuit of mind, is the cause of the creation. At the time, of final
annihilation, beings with egoism and collected actions, merge into
nature and then nature, including beings, merges into God. To
activate, the merged nature, from the Lord's pursuit of mind, there
is discharge or renunciation, which is the cause of man, having
come into existence, and with it the chain of actions begins.
Lord Krsna, in the fourteenth chapter, declares, "My prakrti
(nature) is the womb of all creatures; in which, I place the seed
(germ) (14/3-4). Here, 'placing the seed' means, that the Lord
links the souls with the bodies, according to fruit of actions,
of their previous births. The bodies, are born of nature and in
the bodies, the soul is a fragment of God (Gita 1517). Thus, all
beings are born, by the union of nature and God.
In the twenty-sixth verse of the thirteenth chapter, the
Lord declares, "Whatever being animate or inanimate, is born,
know that, as emanated from the union of 'Ksetra' (Matter) and
'Ksetrajfia' (Spirit or Soul)". The Lord's pursuit of mind, is the
cause of this union. In that pursuit, there is no pride, of the Lord.
968 SR~BHAGAVADGITA [Chapter 8
Hehaspursuitof nrind,whenpast influences of actions of-the

previous births .
of beings at. the ,time of final annihilation,
- . get
-
matured to hear fruit. * In this way, the actions of beings inspire

the Lord, to have a pursuit of mind to change Himself, into
manifold forms, from one. All actions performed by persons of
different 'Varnas' (castes), are called 'Karma'. It.means, that an
important act, is the Lord's pursuit of mind, and then the chain
of actions begins.
Appendix-'Svabhavo'dhyatmamucyate'- 'para prakrti' is
God's nature-'pralqtiIh viddhi me param' (Gitii 7/5). Either call
it 'prakrti' or call it 'Svabhava' (nature)-both arethe same. This
'para prakrti' viz., 'the embodied soul' has been mentioned as
'adhyatma'. The Lord has calledit His fragment-vrnamaivamso
jivaloke' (Gitii 15n).
'Svabhavo'dhyatmamucyate'- The second meaning of this
expression is that in boyhood, youth and old age; in wakefulness,
sleep and sound sleep; in eighty-four lac forms oflife; in creation
and dissolution; in new creation and final dissolution, the soul
never ceases to be-'nabhavo vidyate sarah' (Gita 2/16) viz.,
the existence of the soul ever persists.
The action of the creation of the universe has been called
'tyaga' (renunciation), it means that in it there is renunciation
of the constancy of divinity. The reason is that divinity is fixed
and constant and renunciation of that constancy is Karma.'
The Lord' saction of the creation of the universe is the earliest
action* from which the tradition of actions followed. Therefore
* Beings while working continuously get tired and sleep in spite of having
their pride of doership, attachment for the fruit of actions and collected actions.
After sleep their tiredness is removed and their bodies, senses, minds and intellects
are refreshed and they regain energy to work. Similarly, beings with the pride
of doership, attachment for the fruit of actions and collected actions merge into
Nature: The accumulated actions of those beings with the passage of time by
becoming mature bear fruit. There the Lord has His pursuit ofmind to give them
birth according to their actions. His pursuit is called 'Action'.
Verse 4] SADHAKA-SANtfvANl 969
within the tenn'kanna' (action), three types of actions are included

(i) Creation of the universe, (ii)' mere 'kriya' which does not
bear any fruit, (iii) virtuous and sinful actions which bear fruit.
The Lord's action of the creation of the universe is indeed
'akarma' (inaction). The Lord has also declared "tasya kartaramapi
mam viddhyakartaramavyayam" (Gita 4/13)---'though I am the
creator of the universe, yet know Me, the immortal Lord, to be
a non-doer.'
~ a.rn-~: ~~I
~S~qClI~ ~ .~ CR"1I'g1i
adhibhiitaril ksaro bhaval} purusaseadhldalvatam
adhiyajiio'hamevatra dehe dehabhrtam vara
o best of the embodied, all perishable objects are Adhibhiita,
Brahma is Adhidaiva and I, dwelling as the Lord ofYajiias (witness)
in this body, am Adhiyajiia. 4
Comment:-
'Adhibhiitarn ksaro bhavab'-The kaleidoscopic and perishable
universe, consisting of the five subtle elements---earth, water,
fire, air and ether, is called 'Adhibhiita',
'Purusascadhidalvatamt-c-The term 'Adhidaiva', has been used
for Brahma. At the beginning of the creation by God's pursuit
of mind, there is revelation of Brahma, the creator of the world,
and then he creates the universe.
'Adhiyajiio'hamevatra dehe dehabhrtam vara'-O best of the
embodied, Arjuna! In this body I am Adhiyajiia, i.e., I dwell as
the inner witness, in this body.t Lord Krsna, has declared the
* 'caturvamyam maya sr~~am'(Gita 4113); 'kalpadau visrjamyaharn' (9n);

'visrjami punah punah' (9/8); 'ahara bljaprada!) pita' (1414)
tHe dwells in the body. It means that the human body has discrimination
and is capable of realizing God while other beings' discrimination is not aroused
970 [Chapter 8
same again, "I am specially seated, in the hearts of all" (13/17),

"I am installed, in the hearts of all" (15/15), "The Lord dwells,
in the hearts of all beings" (18/61).
'Ahameva atra* dehe' means, that in other bodies, beings reap
the fruit of their previous actions and are not free to perform
new actions; while in a human body new actions are performed,
due to Lord's inspiration.t The actions which are performed by
the Lord's inspiration, being free from attachment and aversion,
are pure and they do not lead a man to bondage, while actions
performed with attachment and aversion, lead to bondage,
because these are not performed due to Lord's inspiration. The
reason is, that attachment and aversion, are verily man's enemies
(Gini. 3/34). It means, that forbidden actions can never be
performed, with God's inspiration.The scripturesand jurisprudence,
contain the inspiration (Command) of the Lord. Forbidden
actions, are performed under the sway of desire (Gila 3/37).
If a man is not a victim of desire, he will perform actions,
which are sanctioned by scriptures and which, have been called,
actions ordained by one's own nature or innate actions, in the
eighteenth chapter.
By using 'Dehabhrtam vara', for Arjuna, Lord Krsna, wants
to convey that the man who knows that the Lord is installed
in the body, is the best. Even if he does not know, he should
assume that in each atom of physical, subtle and causal bodies,
the Lord pervades and the aim of human life is, to realize Him.
and they can't attain God-realization, though the Lord also dwells in their bodies.
So a human being by utilizing this life should realize God in this very birth.
*In the second verse the term 'Atra' (Here) has been used for the context and
the term 'Asmin' (This) for the body but here the term 'Atra' has been used for the
body, because while putting the question. Arjuna has given a hint of the context,
therefore there is no need for using the term 'Atra' in the answer.
tThe Lord gives inspiration to human beings according to their nature. A
man is free to be or not to be under the sway of attachment and aversion. He by
depending on the scriptures, saints and the Lord can change his nature.
Verse 4] SADHAKA-sAFuIvANI 971
To attain that aim, he should carry out 'the command of the Lord,
by performing action. .
The terms 'Brahma', 'Adhyatma', 'Karma', 'Adhibhiita',
'Adhidaiva' and 'Adhiyajfia', can be explained, by giving an
illustration of water. When the sky is clear, we feel that there is
nothing between us and the sun, yet there are atoms (molecules)
of water. Water is transformed into clouds, by evaporation. Clouds
tum to drops of rain. Those drops, at a low temperature, are frozen
into snow. Similarly, the attributeless and formless Brahma (the
Absolute), is like molecules of water,Adhiyajfia (All-pervading
Lord Visnu) is water, as vapour, Adhidaiva (Brahms) is, water
as cloud, Adhyatma (Infmite embodied soul), is. water as drops
of rain, Karma (creation of the universe), is the activity of rain
and Adhibhiita (perishable world), is water as snow.
It means, that as water takes different forms, the Lord also
transforms Himself, into different forms. This knowledge about
Him is complete (7/1) and so a man of aspiration realizes that,
all this is God (7/19).
Though in essence, there is nothing besides the Lord, yet
by discrimination, we see its two separate parts, a body and the
soul. A devotee, perceives the Lord, (the Adored), the devotee
(soul), and matter (the world). These three parts have been
divided into six.
The Lord-Brahma (attributeless), and Adhiyajfia (endowed
with attributes).
The soul of two kinds-s-adhyatma (embodied soul which is
bound) and Adhidaiva (KarakaPurusa, a liberated soul).
The world has two separate forms-actions (heaps of change)
and Adhibhiita (matter).
1. Brahma 6. Adhiyajfia
2. Adhyatma 5. Adhidaiva
3. Karma (Action) ~ 4. Adhibhiita
I An Important Fact I
(1) In the Gita, Lord Krsna has declared His existence in
different ways, "All this is permeated by Me" (9/4); "By whom
all this is pervaded" (18/46); "There is nothing else, besides
Me" on); "All this is God" (7/19); "I am the enjoyer and the
Lord of all sacrifices" (9/24); "I am the enjoyer of sacrifices and
austerities, the Supreme Lord of all the worlds" (5/29). Now let
us think how to bring these into harmony.
All the strivers* in the world, want to attain God, by being
free from the bondage of the world, because they want to attain a
state of eternalpeace and bliss. The worldly people, having affinity
for the world, always suffer from disquietude and sorrow. The
Lord, is the abode of infinite bliss, this is mentioned in scriptures
and discourses of the saints who have also realized it.
Now, a question arises, that the world is clearly visible,
while a striver has to assume the existence of God, Who
is invisible. The striver starts adoration, .by believing in the
scriptures and the saints, as they declare, "The Lord pervades
the entire universe." So long as, he attaches primary importance
to the world, the Lord gets, a secondary place. But, by and
by, when by constant devotion, his belief gets a firm footing,
about the existence of God, a striver visualizes, that the world
is perishing continuously. Finally, he perceives, that the world
merely seems to appear, but has ever been non-existent, and
the Lord existed in the past, exists now, and will exist in
future, because He is eternal and in the world there is nothing
besides Him. When a striver realizes "All is God", he becomes
a 'Siddha' (perfect soul).
* Strivers are those who want to attain the state of perfect peace and infinite
bliss, totally free from turmoil and sorrows. But the worldly people are those
who hanker after worldly prosperity and pleasures and thus follow the cycle
of birth and death.
Verse 4] SADHAKA-SAIlU!VAN! 973
(2) The Lord, is being and non-being, both (9/19); He is said

to be, neither being nor non-being "(13/12); He is being and the
non-being, and also beyond the two (11137). How to harmonize
the different statements?
In fact, the Lord is very uncommon and unique. He cannot
be perceived by senses, mind and intellect, which can merge into
Him. The striver himself, can also merge into Him and attain
Him, but cannot control Him.
There are two kinds of strivers-those having predominance
of discrimination (mind), and those having predominance of faith,
(devotion) (heart). But, it does not mean, that the former has
no faith at ali, and the latter, no discrimination at all. In the
former, there is predominance of discrimination, while faith is
secondary. In the latter, there is predominance of faith, while
discrimination is secondary. In other words, it can be said, that
the former first knows and then assumes, while the latter, first
assumes and then knows.
A striver, whether he follows the path of discrimination or
that of faith, can attain his aim quickly if he has taste for faith on
(belief) and capability of his discipline. Because of interest, the
mind is naturally motivated; because of faith (belief), intellect is
naturally motivated, and because of capability, truth is understood.
Strivers having predominance of discrimination, adore the Lord,
Who is attributeless and formless, while the latter ones, adore the
Lord, endowed with attributes and form. The former, says that He
is neither being nor non-being, while the latter believes that He is
the being, the non-being and also, beyond the two.
Thus we conclude that the Lord (Pure-consciousness)
always remains the same, while the perishable world, changes
continuously. When a man attaches importance to the perishable
world, by having affinity for it, he has to follow, the cycle of
birth and death. But, when he breaks up his affinity for the
world, he realizes God. A striver having predominance of
974 SRlMADBHAGAVADGITA [ChapterS
discrimination, breaks offaffmity for .the world (matter), by

applying his discrimination and then Pure-Consciousness remains,
while a devotee having faith in Him,by having disinclination for
the world, attains Him through devotion. The former, by being
established in the Absolute, Who is All-Truth, All-Consciousness
and All-Bliss, attains indestructible and infmite bliss, while the
latter by becoming one with Him, attainsinfmite and ever-
enhancing bliss of love.
Thus, both the strivers by renouncing their affinity for the
world, attain pure-consciousness, and realize that the Lord, is
being and non-being both.
Appendix-All actions and objects which are kaleidoscopic
and perishable are-i-ksara bhava' which is the Lord's apara
prakrti.
In knowledge there is union of the self with Brahma and in love
there is intimateunion (abhinnata) of a devotee with the indwelling
Lord. The Lord has declared here 'the indwelling' (adhiyajfia) as
His own Self. Therefore 'Brahma' is adjective and 'antaryami'
(indwelling) is the noun qualified-'brahmano hi pratisthaham'
(Gita 14/27). It means that the creator and controller of all beings
Who has been mentioned as 'Samagra' (entire) in the Gita, is
the indwelling Lord Himself. The same 'indwelling' has been
mentioned by the term 'aham' in the third and fourth verses of the
fourteenth chapter in the expression-'mama yonirmahadbrahma
tasmingarbharh dadhamyaham' and 'aharn bijapradah pita'. In
the Glta it is mentioned for Brahma 'na Sattannasaducyate'(Ld/
12) and for entire God it is mentioned-'sadasaccaham' (9/19),
'sadasattatpararh yat' (11/37).
Link:-In the second verse, Arjuna's seventh question was,

"How is one to realize You at the time of death?" Lord Kr~1JG.,
answers this question, in the next verse.
Verse 5] SADHAKA-SMUIVANI 975
3'I;fICfilM ~ qlqq '(O+f'(;Y:Ck15I1 ChMCI'lt'(1

c:r: 1l'll'1fir ~ q ~I ci "lI'lftr ... 1~ 51 '(Oi ~ 14: II ~ II
antakale ca mameva .. smaranmuktva kalevaram
yal} prayati sa madbhavam yati nastyatra sariIsaya1}
He, who departing from the body thinks of (remembering)
Me alone even at the time of death, attains Me, there is no doubt
about it. 5
Comment:-
'Antakale ca mameva smaranmuktva kalevaram ym, prayatl
sa madbhavam yati nastyatra sarilSaym,'-It means, that the
Lord by bestowing this human body upon man, gave him an
opportunity to attain salvation, through adoration. But, he did
not avail himself of the opportunity. Now, being helpless, the
only way open to him is to realize Him, by remembering Him
at least while breathing his last.
'Mameva smaran' means, that whatever a striver hears,
sees, understands and assumes, is nothing besides the Lord. By
assuming so, whatever a striver thinks, at the time of death is
nothing else, besides the Lord. Thus if a striver thinks of Him,
at the time of death, he will attain Him.
'Madbhavam' means, that the striver attains the state of
Godhood whether he is a dualist or a non-dualist-this is in
accordance with the remembrance, at the last moment. That God
may be endowed with attributes or attributeless, endowed with
form or formless, two-armed or four-armed etc., according to
one's worship.
Worshippers of the Lord, attain Him by thinking of Him,
at the time of death. But even to the minds of those who do
not worship Him, if somehow or the other, His thought comes,
they also attain Him. As a person, remains established in a mode
of nature (14/18), and as he dies during the predominance of
Nature-born qualities, (Modes) of sattva (goodness) or raja
976 SRDdADBHAGAVADGITA [ChapterS
(passion) or tarna, (ignorance), he gains the same kind of world

(GIla 14/14-15), a devotee who at the time of death, remembers
, God, attains Him. At the end, devotees following different
disciplines of worship become one, i.e., attain the same Lord,
while persons' having predominance of anyone of the three
Nature-born modes, gain worlds according to the mode they
possess viz., and follow a cycle of birth and death.
It is a special favour granted by the Lord, that a man at
the time of death, by remembering Him, will attain Him, even
though his conduct and life had been vicious, as the only aim of
this humanlife, is God-realization. Otherwise, it is not befitting
to the Lord Who has bestowed this human life and also to a
person who has received it. Therefore, it is a warning to every
person, that he should be careful to remember Him, all the
time, because anytime, can be the time of death, as, it keeps' no
calendar. In Ethics, it is mentioned that if a man 'wants to follow
righteousness, and attain salvation, he should always remember
that, he is in the grip of death.
A man, should utilize the special concession, granted to him,
by God. If there is a person on the death-bed, he should be shown
a picture of his favourite Deity, the name of his Deity should
be chanted, and he should be reminded of his Deity's form. A
spiritual atmosphere should be created,' so that messengers of the
god of death, may not approach him. Ajamila, recited the name
of the Lord 'Narayana', and so messengers of God approached
while the messengers of death, fled away. Then the god of death
said to his messengers, "Where there is constant remembrance,
loud chanting or narration of the stories of the Lord, never go
there, because that place is out of our domain." By saying so,
the god of death in thinking of God, tendered an apology to Him
ill these words, "0 Lord, pardon my messengers for the offence,
they have committed" (Srimadbha. 6/3/30).
'He thinks of Him, at the time of death'. It means, that he may
Verse 5]. SADHAKA-SANJIvANI 977
remember anyone.of His.forms, as.that of Rama, ~I.J.a, Vi~I.J.u,

Siva, Durga,9aI.J.esa or His name,place, qualities or sport. By
thinking of Him,'a .person attains Him, because by remembering
God he forgets "I aD;1, the body and the body, is mine."
A doubt ariseshere, as to how a man, who has not worshipped
the Lord, throughout his life, can remember Him, at the time of
his death. The answer is, that either by God's special grace, or
by seeing a saint or by listening to the name, play, stories of
the Lord or scriptures, he may think of God and thus may attain
Him. Ifhe is interested in the Gila, and he is on a death-bed, the
eighth chapter should be recited to him, so that he may think of
God at that time, as there is a special description, of the glory
about thinking of Him, at the time of death. The reason, is that
being a fragment of the Lord, his affinity for Him is natural.
Similarly, if he dies at a place of pilgrimage, such as Ayodhya,
Mathura, Haridvara, KaSi etc., he will remember the Lord,
because of the spiritual influence of that place of pilgrimage.
He can also think of God, at the last moment, at a place, where
a spiritual atmosphere of constant remembrance, loud chanting
and stories of the Lord, prevails and where spiritual discourses
are held. Some terrifying situation, could also remind, the man
of God. If at the time of death, he somehow or the other, takes
refuge in Him, he attains Him. If, all. of a sudden he thinks of his
salvation, he may attain salvation. Similarly, if a striverrecites
the name of the Lord, to someone at the time of his death, he
may attain salvation.. In the scriptures, it is mentioned, that if
a saint, beholds either a man on a death-bed, or his dead body,
the smoke of his burning pyre, or the ash of his pyre, he
attains salvation. *
* Once a religious minded gentleman was offering a little holy water
of the Ganges to the people. One of the persons said that he would not be
purified of his numberless sins with such a small quantity of holy water.
He demanded a jug of that holy water. When he was offered it he drank
it and said that he would be purged of his sins. At the time of death his
978 SRIMADBHAGAVADGITA rChapter~
In the third and fourth verses of this chapter, the six terms,
such as Brahma and Adhyatma etc., reveal the Lord, in His all
comprehensive forms, indicating that, all is God. Thus, a great
soul who has realized, that in this world there is nothing else
besides, the Lord, has not to remember Him at the time of death,
as he is all the time in a wakeful state, dream, sound sleep,
instinctively conscious of His eternal presence, in the same way,
as a common man always remembers, "I am."
He may live at anyplace, holy or unholy, at anytime, day
or night, in anystate, wakefulness, sleep, sound sleep,
unconsciousness, sickness, health etc., and in any circumstances,
he will certainly attain, salvation.
Besides, the above-mentioned great souls, strivers, who
worship the Lord, in His different forms and names by
remembering anyone of His names or forms or plays or places,
will, attain Him.
Besides them, other believers who somehow or the other,
think of God at the time of death,though they are not engaged
continuously in His worship, also attain Him.
Thus, the remedy of remembering the Lord at the time of
death; is not applicable to liberated souls, but only to strivers
and common people.
Appendix-The person, who could not attain salvation
during his lifetime, if he even at the time of death, remembering
God, departs from this body, .he attains God-there is no
doubt about it. Then he who ever remembers God, if he
thinking of God at the time of death, attains God, what is
the wonder in it? The Lord has endowed the man with great
freedom so that however he may attain salvation. This is God's
life-breath passed through the tenth door and he attained salvation. (This
anecdote was narrated by a striver.)
VerSe 61 . SADHAKA-SANJivANi 979
special grace showered on a man.
Link:-He, who thinks-ofthe

. ,
~-
Lord,
.
a.t the time ofdeath attains
Him. What becomes of those; who do not think of the Lord, but
think of someone else? The answer follows, in the nextverse.
ct· <i cnftr ~ 6!'I\if(il~ ChHCI'lt(1

(f ~ Ch1~~ ~ ~:II~II
yam yam vapl smaranbhavam tyajatyante kalevaram
tam tamevaiti kaunteya sada tadbhavabhavltah
Whatever object or being a man thinks of at the time of his
death or departure from the body, that alone does he attain, 0
Kaunteya (Arjuna) as having been always in these thoughts. 6
Comment:-
'Yam yam vapi smaranbhavam tyajatyante kalevaram tam
tamevaiti kaunteya sada tadbhavabhavltah'i--Jn this ordinance of
the Lord, there is reflected His unique grace, that a man may
attain Him, merely by thinking of Him, at the time of death. If
he thinks of a dog, he gets birth as a dog, but if he thinks of
the Lord, he attains Him. How, easily attainable the Lord is!
'Sada tadbhavabhavital}'-Whatever being, a man thinks of
at the time of death, he obtains the same body, because before
obtaining the oilier body he has no opportunity, no power, no
freedom, to change .the thought, which he has at the time of
death. So, he remains engrossed, in the same thought. Then he,
with air, water or food etc., enters the body of a man for whose
actions, he has even the least affinity. Then, from the body of
the man, he enters the body of a woman and takes birth. If a
man thinks of a dog, at the time of death, he takes birth as a
dog. But it does not mean, that by thinking of a house or wealth,
he is born as a house or wealth. It means, that if he dies while
thinking of a house, he may be born as a rat or a lizard in that
· 9&0 SR~BHAGAVADGITA [ChapterS
house, and if he thinks of wealth, at the time of death, he is born

as a snake. It means, that a person by thinking of a non-living
object, at the time of death, is born as a living being, having a
connection, with that non-living object.'
Other creatures, such as birds and animals etc., remember
objects or beings according to their actions, at the time of death
and are reborn accordingly. But, the singularity of human body
is,.that his thinking at the last moment, does not depend on his
actions, but on his own self. He is free, in having an affinity
for anyone. If he has hisaffmity, for the Lord, and remembers
Him at the time of death" all his artificial and assumed affmity,
for worldly beings and objects, breaks up and he attains Him,
because his affmity for Him is axiomatic.
(1) A being is reborn in the body, he thinks of, at the time
of death. As a man, rearing a domestic dog thinks of it at the
time of death, he is born as a dog. As the programme broadcast
from a particular radio station, is received at a particular wave-
length and then spreads in the form of sound, the thought of a
dog with which he has been connected in anyway, is caught by
him. Then the soul with subtle and causal bodies, enters the body
of the dog via water, air (breath) or food etc. Then, it enters the
body of a bitch, and takes birth as a dog, at the right time.
This can be explained, with the help of an illustration. A
person goes to a photographer and requests him, to take his
photograph. The photographer advises him to keep a smiling
face, without any movement. But when the photographer asks
him to be ready, a fly sits on his nose and so he moves his
face muscles, in order to remove that fly. The result is, that
he gets the photograph with a distorted face. In the same
way, a man is reborn, according to his thoughts at the time
of death.
As far as, the time to take a photograph, is concerned, we

know it, before hand, but we do not know, the time of death.
So, by purifying our nature and thoughts, we should ever be
alert, and think of Him, at all times (Gita 8/5,7).
(2) In this directive of the Lord, seen is His justice, as
well as grace. Generally, justice and grace, seem incompatible,
because if there is justice, there cannot be grace (mercy). But,
this rule is applicable to human beings, not to the Lord, as He
is the most gracious one, and is a disinterested friend of all
beings, (Gita 5/29). So, all His ordinances and rules, are full of
justice and mercy.
Whatever being, a man thinks of at the time of death, he
gets the same form at rebirth. If he dies thinking of a dog, he is
reborn, as a dog. This is God's justice. But He has given freedom
to man, to think either of a dog or of a man, or of God, and
this is His, mercy. A man can attain God, just by thinking of
Him, as he can obtain the body of a dog, by thinking of it. If a
man starts thinking of His justice and grace, he will be attracted
towards Him, alone.
Appendix-In the twenty-first verse of the seventh chapter the
Lord declared that a man is free in his worship by the expression
'yo yo yam yam tanum bhaktah,, now in this verse He mentions
the freedom of a man about the fate, he meets after death. It
means that a man is free* in his worship and also in creating his
fate after death, because of His most gracious nature, the Lord
instead of creating an obstacle, rather helps him. By misusing
this freedom, a gift of God, he meets an evil doom.
This is the special characteristic of the human life that a
man may attain whatever he wants. There is no rare state which
a man may not attain. A man can attain the state, in which
*nara tana sarna nahirn kavaniu dehi, jiva carlicara jlicata tehi.
naraka svarga apaberga niseni, jiilina birliga bhagati subha deni.
(Mlinasa, Uttara. 121/5)
there is infinite bliss and there is not even an iota of affliction

(Gita 6/22). But by hankering after mundane, pleasures and
prosperity, he paves the way to eighty-four lac forms of life and
hells. Therefore the Lord declares with shock-i-taprapya mam
nivartante mrtyusarnsaravartrnani' (instead of attaining Me, a man
revolves in the' path of the, mortal world' (9/3), 'mamaprapyaiva
kaunteya tato yantyadhamarn gatim' (instead of attaining Me he
sinks down to lower planes)' (16/20).
Whatever a man thinks of at the time of death, the same
end he meets. In this connection there is a verse-
vasana yasya yatra syat sa tam svapnesu pasyati
svapnavanmarane jfieyaril vasana' tu 'vapurnrr;tam
'Whatever longing' a man has, according to that longing he
dreams. He meets his end (death) according to the dream viz., at
the time of death he thinks of the object according to his longing
and he meets his end according to that thought."
It means that at the time of death we cannot think of whatever
we wish, but we shall think according to our latent tendency;
and accordingly we shall meet our end. The thing to which we
give existence and value; with which we accept our relationship
and out of which we, derive pleasure, we have latent desire for
the same thing. If we hold that the world can't provide us with
pleasure, we shall have no such desire for the world. If there is
no such desire, then at the time of death, if any thought comes
to the mind, it will be only of God because in principle-all
is God-v'Vasudevah sarvam'. 'Tarn tamevaiti'-as the thread
follows the needle, similarly whatever being, a man thinks of
at the time of death, that alone does he attain.
Link:-When a man gains, a body according to his thought

at the time of death, what should he do to remember God? The
way, is indicated, in the next verse.
Verse 7] SADHAKA-SAI'UIvANI 983
df"UR"l~ «filM,! qlq"!'(OtI'( ~ ~ I

~dq;fl~~qa6Qfilfi~liI'l II \9 II
tasmatsarvesu kale~u mamanusmara yudhya ca
. mayyarpitamanobuddhirmamevai~yasyasarilsayam
Therefore, think of Me at all times, and tight the war. With
your mind and intellect dedicated to Me, you will surely come
to Me. 7
Comment:-
"I'asmatsarvesu kalesu mamanusmara yudhya ca'-Here, the
terms 'Sarvesu kalesu', have been used for thinking, not for a
fight, because any action cannot be performed at all times, as
every action has a beginning and an end, and it is everyone's
experience. But, being always conscious of the aim of God-
realization, He, is thought of, at all times.
When Lord Krsna exhorts Arjuna to think of Him, at all times,
He says, that as there is a limitation of time for other activities,
such as having meals, taking sleep and earning livelihood etc.,
there is no such limitation of time, in thinking of the Lord. He
should be thought of,' at all times.
The expression 'Yudhya ca' (and fight), has been used to tell
Arjuna, that he has obtained such an unsolicited opportunity for
war (GIla 2/32). So, he should perform this duty, by thinking
of God. But the thought of God, is primary, while performance
of the duty, is secondary.
'Anusmara' means, constant remembrance, of God. The second
interpretation is, that God does not forget any being as He has
declared, in the seventh chapter, "I know all beings" (7/26). When
He knows all beings, it is natural for Him, to think of them.
Therefore, if this being, thinks of Him, he attains salvation. In
order to, be able to remember God, one must have a feeling of
intense love for Him. The more intense, this feeling of love is,
the oftener will, His remembrance come to one's mind,
984 SRIMADBHAGAVADGITA
'Mayyarpitamanobuddhil).'-Generally, itmeans, that astriver

should surrender his mind and intellect, to Him viz., he'should
think of God, with his mind and have a determinati~n with his
a
intellect,to realize Him. But.iit really means, that striver should
never think, the mind, intellect, senses and body as his own, even
by an error, as all the. worldly things, belong to God. So long
as, a striver goes on thinking, that they are his own, they cannot
be purified. The thought of accepting these, as one's own, is the
main impurity which gives birth, to other impurities.
In fact, a man has his affinity only, for God, because he is
His eternal fraction. So, how can he have anyaffmity for nature
(matter)? A striver, by thinking of the mind and intellect, as God's,
should surrender these to Him. Then, naturally he will realize
God, because, he had a disinclination for Him, as he had an
affmity for Nature (Matter) and its evolutes (Le.,) the body, mind,
intellect etc., and, affmity for these was a stumbling block.
Some of the philosophers, regard the worldly things, as God's,
while others regard these as prakrti's (nature's), but all of them
agree, that they are not of men. Therefore, a striverby thinking
these of God, should surrender them, to Him. By doing so, his
eternal affmity for God, will be aroused.
'Miimev~yasyasarilsayam'-By surrendering your mind and
intellect, to Me, you will attain Me, without any doubt, because
I am ever attained to you. But, you are unable to realize this
fact, because you have accepted your affmity, for the body and
the world. So if you surrender the mind, intellect and yourself
to Me, your eternal affinity for Me, will be revealed; there is
no doubt about it.
I Some Important Facts About Remembrance I

Remembrance, is of three kinds-born of knowledge, born
of affmity, and born of action. Remembrance, born of knowledge
never ends. Remembrance born of affinity continues, so long
Verse 7] SADHAKA-sAJiiulvANI 985
as affinity continues, but remembrance born of action, is not

constant. These are referred to in detail, is. as follows:
(i)Remembrance born of knowledge-We have not to remember
'I am'. But, we commit an error by identifying ourselves, with
the body. By knowledge, this error is wiped out and knowledge
of 'I am', remains. In the Glta, Lord Krsna declares, "There
was never a time, when .I or you and these kings, were non-
existent; nor is it that we shall cease to be in future" (Gita 2/12).
"This multitude of beings, born again and again, is dissolved
at the commencement of Brahms's night and rises again, at the
commencement of his day" (8/19). In it, this multitude of beings
is a portion of God, and what is dissolved and born, is body. If
we renounce our assumed affmity for this perishable body, our
remembrance, born of knowledge, remains constant.
(ii) Remembrance born of affinity-Actually, we have our
real affinity for God, not for the body and the world, because
we are His eternal portion. But, by accepting our affmity for
the body and the world, we do not, realize our real affmity, for
God. As soon as, we deny the assumed affinity, our real eternal
affinity for the Lord, is automatically aroused and then there is
constant remembrance, of the Lord.
(iii) Remembrance born of action or practice-It depends
on practice. Ladies in villages, carrying a pitcher full of water,
talk and walk, but are careful about the pitcher. An acrobat,
while dancing and speaking, remains careful of a rope. A motor
driver, while driving, changing the gear, handling the steering
and talking to the conductor etc., remains careful about the road.
All this, depends on practice, Thus remembrance of God, while
performing different actions, is remembrance born of practice.
This remembrance (born of practice) is, also of three kinds-(a)
Remembrance of God, while performing mundane actions. In
this primary importance, is attached to actions, and secondary to,
remembrance of God. (b) Performing actions, while remembering
986 SRUMADBHAGAVADGITA .[Chapter8
God. In it, primary importance is attached to the remembrance of

God, and secondary to actions. Here, a person, remains careful
that he should not forget God, even though worldly action, is not
- , performed properly. (c) Performingactions,thinkingthem as God's.
While performing actions, a striver thinks that he is fortunate
enough that he is rendering service to God, through actions,
because such actions are His. So, he has sweet remembrance of
God, just like a father, who while performing different actions
for his daughter's marriage remembers his daughter.
Spiritual pursuits are of two kinds-(i) Utterance of His
name, loud chanting, listening to his sport, thinking of Him, and
reading scriptures. (ii) Performance of actions, thinking them as
God's, in order to please Him, without any selfish motive and in
accordance with, the ordinance of scriptures. Such actions, are
also included, in spiritual pursuits.
[At the end of the seventh chapter, Lord Krsna, while
describing His entire form referred to .seven facts. On those
seven facts, Arjuna put seven questions, at the beginning of the
eighth chapter, and this topic is also over, in seven verses.]
Appendlx--'The Lord in the thirtieth verse of the seventh
chapter said, 'prayanakale'pi ca mam te vidur'yuktacetasah' (they
having a steadfast mindrealize Me, even at the hour of death).
Arjuna in the second verse of the eighth chapter put the question,
"How can you be realised, at the hour of death, by persons of
steadfast mind?" In response to this question the Lord said, "He
who departing from the body thinks of Me alone, at the time of
death, attains Me." He further said, ''This rule is not applicable
only to those who want to attain Me. But this is a common
rule that whatever object or being a man thinks of at the time
of death, that alone does he attain." (8/5-6). Death may visit
at any 'time. There is no year, no month, no day, no hour, no
minute, no moment, in which a being is free from the clutches
of death. Therefore Lord Krsna exhorts Arjuna to· think of Him,
Verse 8] SADHAKA-SA1\uIVANI 987
at all times->'tasmatsarvesu kalesu mamanusmara.' ''Those who

perpetually think of Me, I am easily attainable to them (8/14);
because he may depart from the body any time, he will depart
thinking of Me only, and thus will attain Me only." 'mayyarpita-
manobuddhih'-By thinking of God all the time, a striver's mind
and intellect are dedicated to God. When a striver holds that
the mind and intellect are not his and he has no connection
with them-thus by renouncing the sense of mine in mind and
intellect, they are naturally dedicated to God because they are the
Lord's 'apara prakrti'. Though 'para' and 'apara'-both prakrtis
are of the Lord, yet para prakrti has no relation with apara but
it has its relation only with. God because it is a fragment of
God-s-tmamaivarhso jivaloke' (1517). Therefore a striver can
be 'mayyarpitamanobuddhi' only when he does not accept his
affmity with apara but dedicates it (apara) to God Who is its
master viz., never assumes apara as his and for him.
Here within 'mana'-'citta' and within 'buddhi'-'ahailkara'
should also be included. When mind and intellect are dedicated,
the devotee is freed from the sense of mine and egoism.
In fact a devotee surrenders himself to God. When he
surrenders himself, his all, including his so-called mind and
intellect etc., are naturally surrendered to God. When all is
surrendered to God, then 'all' does not persist but only God
remains-s-Wasudevah sarvam.'
Link:-Remembrance (thinking), born ofpractice, mentioned

in the previous verse, is described, in the next verse.
3{cao:e:llfl41"I~:ffl" ~dfll ~ I
1Wt ~ fu:&t ~ ~II~II
abhyasayogayuktena cetasa nanyagamma
paramampurusam divyaril yati parthanucintayan
o Partha (Arjuna) he, who with his mind fixed in Yoga through
meditation, and without wavering thinking of nothing else, and.is
at the time of death constantly engaged in contemplation of the
Supreme Purusa (God), attains Him. 8
Comment:-
[In the twenty-eighth verse of the seventh chapter, the Lord
endowed with attributes and formless, Who was described briefly
has been detailed in the eighth, ninth and tenth verses, here.]
'Abhyasayogayuktena'-In this expression, there are two
words 'Abhyasa', (practice) and yoga (equanimity). Practice,
means, repeated concentration of mind on God, by diverting it
from the world, while Yoga means equanimity-"Equanimity is
called Yoga" (Gita 2/48). Concentration of mind, results in joy,
while its diversion leads to sadness. This is called practice, rather
than, the Yoga of practice. It is called Yoga of practice, only
when there is equanimity, in joy and sorrow. A striver, instead of
attaching importance, to joy and sadness, should attach importance
to his goal. That is establishment of mind, in Yoga.
'Cetasa nanyagamina'-He should think of nothing else, viz.,
he should have no aim other than, God-realization.
'Paramarii purusam divyarii yati parthanucintayan'-At the time
of death with such a mind, constantly engaged in contemplation,
of the Supreme Purusa viz., God endowed with attributes and
formless, a striver attains Him.
Appendix-Arjuna put the question-'prayanakale ca katharn
jfieyo'si niyatatmabhih' (812) (How can You be realized, at the
time of death,by persons of steadfast mind?) Having answered
that question, the Lord now in the eighth, ninth and tenth verses
describes the type of those who think of God at the time of death.
Link:-Now for concentration, the Lord describes, God Who

is formless and is endowed with attributes.
Verse 9] SADHAKA-SANJlv ANI 989
9)'lIOlq1~lImdl'( -
q 0 n 'l 0 ih:l ifI q1;l:+f~ eJ:
~Udl'(qr~~'lC\q
1:rlf~('4C10f"dl:rfl": q'l'Rtltlll ~ II
kavim puranamanusasitara-
manorantyarhsemanusmaredyah
sarvasya dhataramacintyariipa-
madltyavarnam tamasah parastat
He, who contemplates on the Omniscient,the ancient, the ruler,
the minutest of the minute, sustainer of all, of form inconceivable,
shining like the sun and beyond all darkness, (of ignorance). 9
Comment:-
'Kavim'-The Lord, is Omniscient, because He knows all
the beings, and their good and evil actions.
'Purfu:tam'-He is most ancient, because He is the origin of
everything, sentient and insentient.
'AnuSasitfu"am'-He, is the Ruler and Illuminator of all the
senses, mind, intellect and ego. Secondly, He through scriptures,
preceptors and saints, guide men to perform their duties, and by
creating favourable and unfavourable circumstances, according
to their virtuous and evil actions, purifies them. He is called a
Ruler, as He makes ordinance for prescription and prohibition,
and also, destroys old actions, in the form of virtues and sins,
by enabling them to reap their fruits.
'AQoraJ.liyiiIhsam'-The Lord, is subtler, than even an atom.
He is the subtlest of the subtle. He is, beyond the reach of mind
and intellect. Even nature cannot be perceived, by them, because
they are the evolutes of Nature. So, how can they have, an access
to the subtlest Lord?
'Sarvasya dhatiiram'-He, is the supporter and sustainer of
infinite universes. So He is called, the sustainer of all.
.990 SR~ADBHAGAVADGITA [Chapter 8
"I'amasah parastatx--He is, supremely above and beyond, the

darkness of ignorance. He is also the illuminator of ignorance.
'Adityavarl"lam'-His colour, is like the sun i.e., just like the
shining sun, the Lord is the illuminator of minds and intellects,
of all beings. All beings, receive light from Him.
'Acintyariipam'-His form, is inconceivable, to the mind
and intellect.
'Anusmaret'-It means, that one should contemplate, on God.
God knows all the beings and so He remembers them. Therefore,
they should also remember Him.
Now, a doubt arises, as to how, to think of Him, when He
is inconceivable. The clarification is, that a firm belief, that He
is inconceivable, is in fact, the thought of Him.
Appendlx-i-God has been called 'kavim' (omniscient)
because there is nothing beyond His knowledge. He has been
called 'puranam' because He is beginningless, He transcends the
limits of time viz., is the illuminator of time. He has been called
'anusasitaram' because all are naturally governed by Him. He is
the ruler of both-the individual soul and the world-
ksaram pradhanamamrtaksaram harah ~ariitmiiniivisate deva ekah
(svetasvatara, 1/10)
'Prakrti is perishable and the soul, which enjoys it, is immortal
and imperishable. God governs over these two-the perishable
and the imperishable.'
The term-s-dhataram' means that God sustains all beings
(Glta 15/17). The term 'adityavarI)am' means that as there is
naturally light in the sun always, similarly in God naturally there
is always knowledge and enlightenment. God is an embodiment of
knowledge and illumines the entire universe (GItii 13/33). 'tamasah
parastat'-this expression means that God transcends ignorance or
apara (the lower naturej-e-tyasmatksaramatito'ham' (Glta 15/18).
Verse 10] SAoHAKA-SANJivANi 991
Link:-In the next verse, Lord Kr~1Ja explains, how a devotee

according to the thought, which he has at the time of death,
reaches Him.
q"ftl~M ..
~ ~ l(PI~M.. ~ I
~. QIOlqla~4 ftUl~
'fI' (f -qt 9>'6 iljij}U~l f~&I¥( II ~ 0 II
prayanakale manasaealena
bhaktya yukto yogabalena caiva
bhruvormadhye pranamavesya samyak
sa tarn param purusamupaiti divyam
By Yogic power, firmly holding the life-breath between
the two eyebrows, at the time of death, concentrating on God,
with a steadfast mind and full of devotion, he reaches the
Supreme Purusa (God). 10
Comment:-
'PrayiiJ)akale manasacalena bhaktya yukto yogabalena caiva
bhruvonnadhye priiJ)amave§ya samyak sa tam param purusamupaiti
divyam'-Here, devotion stands for attraction for the Lord, and
that attraction, is one's own, and is not of mind and intellect,
etc. The Yogi contemplates on God, Who is formless and is
endowed, with attributes.
By Yogic power, he holding the life-breath, in the space
between the two eyebrows, in the principal nerve called 'Susumna'
which is situated in the circle with two leaves (Dvidala calera)
(leaving the body through the tenth door, situated in the skull),
reaches the Supreme Purusa,
'Tarn pararh purusamupaitl divyam'-He attains, the Supreme
Divine Lord, Who is formless and is endowed with attributes,
as described in the ninth verse.
Whatever, was said in brief, in the eighth verse, has been
992 SR~DBHAGAVADGITA [ChapterS
explained in detail in the ninth and tenth verses, and thus the
topic has been concluded.
In this context, there is a description of the worship of the
Lord, Who is formless and is endowed with attributes. There is
need for practice, in this worship. This practice, is not meant,
for attaining accomplishments (siddhi), but for God-realization.
This concentration of mind, on God, at the time of death, is a
difficult task, which can be carried out, only by one who has a
full command, over his life-breath, and mind.
A striver, should first have a determination that beyond
ignorance, there is an unaffected and transcendentaldivinity-c-One,
Who is the illuminator, base and inspirer, of all the beings. Then,
he should love Him from his heart. By doing so, his mind will
be concentrated, on Him naturally.
Appendix-The expression 'bhaktya yuktah' means that
when a striver's attachment to the world is wiped out, he has
attraction only for God, attraction for anyone else does not remain
in him. The worldly people have attraction for 'apara' (lower
nature) but he, who having renounced attraction for 'apara', is
attracted towards God, becomes a devotee. The worldly people
being attached to the body and the world become 'vibhakta'
viz., separate from God but a striver who remains engrossed in
the devotion of God, does not remain 'vibhakta' but becomes a
'bhakta' (devotee) viz., becomes one with God.
The term 'yogabalena' means that because of the past practice
of yoga, the state of weakness usually visiting at the time of
death cannot cause an obstacle to him, cannot cause any change
in him. The strength (power) gained by regulating breath etc.,
is 'Yogabala'.
Link:-In the next verse, Lord Krsna explains how to attain

the. Lord, Who is formless and attributeless.
<re:~ ~ cre:Rr
~ <:Ith'lil1 . end'tI.II: I
m~'i0;ffi i$I ijJ '814 ~
off ~ fI&:!I~OI ~~ II ~ ~ II
yadaksaram vedavido vadanti
visanti yadyatayo vitaragal}.
yadicchanto brahmacaryaril caranti
tatte padam sangrahena pravaksye
I shall explain to you, in brief, the goal, which knowers of the
Vedas term, as the Imperishable Om, and into which enter, keen
recluses, self-controlled, free from attachment and desiring persons,
who strive for and practise celibacy. 11
Comment:-
[The attributelessand formless Lord, who was touched upon in
brief, in the twenty-ninth verse of the seventh chapter, is described
in detail in the eleventh, twelfth and thirteenth verses.]
'Yadaksaram vedavido vadanti'-That which, the knowers
of Vedas, term as the Imperishable-attributeless-formless, and
that ever remains uniform and has been called, the Supreme
Imperishable Brahma, in the third verse of this chapter, is
described here.
'Vlsant! yadyatayo vitaragal}'-Those striving recluses, who
are totally free from attachment, who have become pure, and
who have a yearning to attain Him, reach Him.
'Yadicchanto brahmacaryam caranti'-Those, whose aim is
only to realize God, and to realize Him, they practise celibacy,
by controlling their senses, and passions.
'Tatte padam sangrahena pravaksyet--d shall speak to you,
well in brief, of that essence, which has been described in the
scriptures, as the Supreme, the Unique, the Absolute and, which
is attained by worshippers. 'Speaking well', means speaking in
994 SRTIMADBHAGAVADGITA [Chapter 8
such a way that adorers of the Absolute, will attain Him: .

Appendix-In this verse secondarily the description of the
four 'asramas' (stages of life may be taken-as intyadaksaram
vedavido vadanti' expression, there is a hint for household life
because study of the Vedas is the main duty of a Brahmana
(priest class). In the expression 'visanti yadyatayovitaraga1.I-there
is a hint for the retired order and the renounced order. In the
expression 'yadicchanto brahmacaryarh caranti' there isu hint
for the stage of celibacy.
A man can attain salvation in all the orders (vamas) and
stages of life (asramas). Therefore the Lord has not described
the stages of life clearly and He has described the Vamas
clearly in order to explain the people of the four Varnas (castes)
their different duties ordained by the scriptures. Arjunawas
a Ksatriya (a member of the warrior class) and he wanted to
give up his duty of fighting in the war. Therefore the Lord
described the duties of the four orders of life in order to
remind Arjuna of his duty. To wage a war is 'varnadharma',
rather than 'asramadhanna'.
Link:-Lord Kr~1JG., in the next two verses, explains the means

to attain the attributeless-formless Lord, at the time of death.
flcftiHlfUT ~~U4 1AT .~ Fre'~ ~ I

~:~~II~·~II
~ ~ &llij'(9iiIQ1f ' H i. 1
~: ~ (€NI~g "fI'enfir~~1I ~~ II
sarvadvaran! sarityamya mana hrdl nirudhya ca
miirdhnyadhayatmanal) pr3J}amasthitoyogadh3r3l)3m
omltyekaksaram brahma vyaharanmamanusmaran
yaJ, prayati tyajandeharit sa yati paramam gatim
Having restrained all the means of perception while fixing
Verse 12-13J SADHAKA-SANJIVANI 995
the. mind en the heart and the life-breath, in the head, remaining
steadfast in yogic concentration, and chanting the one syllabled
Brahma, 'Om' thinking of Me, one who leaves the body thus attains
the Supreme State. 12-13
Comment:-
'SarvadvariJ;J.i sarilyamya'-(At the time of death), one should
restrain all the media of perception (should close all the gates
of the body), i.e., he should restrain his ears, skin, eyes, tongue
and nose from the five senses of sound, touch, colour (form),
taste and smell; and five organs of action-tongue, hands, feet,
anus and generative organ, from acting, speaking, taking, going,
passing stools and urine. Thus, the senses will be restrained.
'Mano hrdl nirudhya ca'-The mind should be fixed in the
heart, so that it may not hanker after sensual pleasures.
'MiirdhnyadhayatmanaJ, pr~am'-He, should fix his life-
breath, in the head i.e., by controlling his life-breath, he should
fix it . in 'Brahmarandhra', the suture on the top of the head.
'Asthito yogadhar3J}iim'-He should become steadfast, in
Yogic concentration i.e., he should neither use his sense-organs,
in performing actions, nor think with his mind, and have a full
command, over his life-breath.
'Omityekaksararh brahma vy3haranmiimanusmaran'-After
it, he should chant the one syllabled Brahma 'Om', with his
mind and think of the Supreme Imperishable Brahma, Who is
attributeless-formless (Who has been described in the third verse
of this chapter). The thought about Him, is that He pervades
everywhere, all the things, persons, incidents and circumstances
etc., end at all times.
'YaJ, prayati tyajandeharil sa yati paramam gatim'-He, who
thinking of the attributeless and formless Lord, departs leaving the
body (i.e., his life-breath passes through the tenth exit), attains
the Supreme Goal viz., the attributeless and formless Lord.
Appendix-In the verses there is the description of the non-
996 SRiMADBHAGAVADGiTA [Chapter 8
dualistic Yogi who practises yoga. The term 'Vyaharan' should

mean mental pronunciation (utterance), because when the mind
is fixed in the heart and the life-breath is fixed in the head, an
.: "articulate utterance is impossible.
•- ,_,4ito
Link:-The above-mentioned method, of attaining the

attributeless and formless Lord, which is subject to practice, for
a long time, is difficult to practise, for a common man. Therefore,
Lord KH1J.fl, in the next verse, explains an easy method, to attain
the Lord, endowed with attributes and form.
3'I~~i?ltll: ~ <it 1ft ~ H6!'I:t.: I

tH'4.g ~: ~ Ht'!4~'ffifll <itfl'R: II ~ ~ II
ananyacetah satatam yo mam smarati nityasal}.
tasyaham sulabhah partha nityayuktasya yoginah
o Partha (Arjuna), the Yogi who perpetually thinks of Me
and undividedly remains absorbed in Me, to him I am easily
attainable. 14
Comment:-
[The Lord, endowed with attributes and form, referred to in
the thirtieth verse of the seventh chapter, is discussed in detail
here, in the fourteenth, fifteenth and sixteenth verses.]
'AnanyacetaI;t'-A striver, whose mind is not attracted in the
least, towards prosperity and pleasures, and remains absorbed
in God, and does not depend on anyone besides the Lord, is of
undivided mind. He depends only on God, like a chaste wife,
who totally depends on her husband, and thinks of him only, and
like an obedient disciple or son, who depends on his preceptor
or parents only.
Such a striver, worships the Lord endowed with attributes,
such as Rama, Krsna, Siva, Durga, Ganesa, Siirya (Sun-God). He,
without thinking of the other forms, of the Lord, as different from
his own, worships his favourite Deity, with exclusive devotion.

He has a finn belief, that he is only God's and only God is his;
he is of none else, and none else is his.
'Satatam yo mam smarati nitYaSaI}'-'Satatam' means
'Constantly', from the time he is awake, to the time he goes to
sleep. 'Nityasah' means, always i.e., he thinks of Him, from the
day he knew Him, to the day he dies.
'Tasyaharitsulabhah partha nityayuktasya yoginal)'-I am easily
attainable to such a devotee, who is absorbed in Me. 'Absorbed
in Me' does not mean, that his mind, constantly dwells on Me.
But it means, that he is devoted to Me, in a dedicated spirit,
with full faith and love. For instance, a Brahmana by caste,
always remembers that he is a Brahmana, not a Ksatriya or a
Vaisya. He remains a Brahmana, whether he thinks of it or not.
Similarly, a devotee has a firm belief, that he is only Mine and
only I am his. He, who maintains this affinity, is called 'absorbed
in Me.' His senses, body, mind, intellect etc., are not his. If he
accepts his body and mind etc., as his own, I cannot be easily
attainable to him.
The fact is, that we have identity with the Lord, not with
the world. Our identity with the world, is impossible. But, by
an error, we identify ourselves with bodies, and think that the
Lord, is separate from us. The result is, that we have to follow
the cycle of birth and death. But, if we realize the reality, the
Lord, can be easily attainable to us.
From the eighth verse to the thirteenth verse, the Lord
explained, that a striver should think of the Lord, Who is formless
and endowed with attributes, as well as attributeless-formless,
He can be attained by restraining the life-breath. But, at the time
of death the process of restraining the breath is difficult, and
it is easier to think of Him. The man, is an eternal fraction of
the Lord and he has had his natural affinity for Him, from time
immemorial. This affinity, is not subject to practice and action.
So, by realizing this real and natural affmity fOI: the Lord, he with
his body, senses, mind and intellect, should surrender himself
to Him. By doing so, he need not worry in the least, about his
salvation or attaining the Supreme Goal, in the same way as there
is no worry in case of damage or destruction, of an article if it
is insured. There is no difficulty in it. Therefore, the Lord-has
declared that He is easily attainable, to such a striver.
Appendix-Ananyacetal).-when a devotee holds that there is
no other entity besides God, then how will his mind wander?
Why will it wander? where will it wander? Therefore he naturally
becomes 'ananyacetah' viz., he whose mind is undivided and who
depends only on God-'satatam yo mam smarati nityasah'-One
is 'to do' and the other is 'to take place'. Whatever is done is
an action and whatever takes place is remembrance (memory).
As at the end of the Gitii, Arjuna said, 'smrtirlabdha' (18/73),
the memory is not an action but it is remembrance (memory)
of one's eternal relationship (intimacy) with God. The 'sense
of mine' with God is the main factor for His memory. God is
mine and He is for me-by this mineness, love (devotion) for
God naturally develops-and when we love, He is naturally and
constantly remembered by us. Therefore at the beginning of the
seventh chapter by the expression 'mayyasaktamanah' the Lord
has mentioned to get attached to Him viz., to love Him. It means
that when a striver regards only God as his and for him, He
becomes loving (lovable) to him. When this lovingness (lovability)
is developed, God is naturally remembered. 'nityayuktasya'-when
a devotee is perpetually attached to God, he is called 'nityayukta'.
In the seventeenth verse of the seventh chapter, the same fact
has been pointed out by the expression 'tesarn jfiani nityayuktah.'
In the term nityayukta' all the points mentioned in the first half
of the verse, are also included.
"Tasyaham sulabhah partha'-The Lord has declared a great
soul to be rare-'sa mahatma sudurlabhah' (Gitii 7/19) but here
the Lord declares that He is easily attainable. It means that in

the world God is not rare but the devotees, who having known
reality about Him, take refuge in Him, are rare. The reason
is that if a striver seeks God, being omnipresent He will be
available everywhere, but the loving devotee of God will be
available only rarely.
han duralabha nahiIitjagatamem, harijana duralabha hoya
hari heryam saba jaga milai, harijana kahim eka hoya
God by His grace bestows upon a man this human body,
with this body he can also pave the way to numerous wombs
and even hells. But a devotee (saint) by showering his grace
leads the man to God-realization.
han se tii jani heta kara, kara harijana se heta
hari rijhai jaga deta halm, harijana han hi deta
In fact He who is ever attained, about Him no question arises
whether He is attained easily or rarely. In order to renounce this
misconception, the Lord has declared that He is easily attainable.
The unreal (the body and the world) has no existence, but we
recognise its existence, value it and are attached to it; therefore
ever attained God has become rare. If we don't accept th~
existence of the unreal and don't value it, God's attainment is
self-evident (natural), 'The unreal exists, it is ours and is for
us'-this assumption means to give existence to the unreal, to
value it and to be attached to it.
Link:-In the next two verses, Lord Krsna explains the merit
of His realization.
ql~('lI ~ S::'fsIlHilq~lI~ I
"I$!ClRr q~I(ilI": ~ ~ 'tJffi: II ~~ II
mamupetya punarjanrna dul}khalayarnasasvatarn
napnuvanti rnahatrnanal} sariIsiddhiri1 paramam gatiiI,I
1000 SR~ADBHAGAVADGITA [Chapter S
Having attained Me, the great souls (Mahatma) are no more

subject to rebirth-a transitory state and the abode of sorrow; for
they have reached the state of highest perfection. 15
Comment:-
'Mamupetya punarjanma dubkhalayamasasvatam napnuvantl
mahatmanah samslddhim paramam gatiiI,' -If a great soul, has
vision of the Lord or knows the reality about Him, or enters
into Him, he, is not subject to rebirth. To take birth as a man
or an animal or a bird etc., is painful. Therefore, rebirth is said
to be an abode of pain.
When a man is reborn, he has to suffer so much of pain,
as a man whose skin is stripped off. But, at that time, he is
unable to express his pain. He simply cries. When he grows, he
feels very sad, as his desires, are not satisfied. When he fails
in an examination, he is so much dejected, that he thinks even
of committing,suicide. In youth, he feels afflicted, on not being
married, according to his wish; On being married, he feels sad,
not finding the spouse of his choice. When, girls attain puberty,
parents suffer from anxiety, for not being able to arrange their
marriage. Similarly, one feels much perturbed, during his married
life, when he fmds himself unable to bring up the members of
his family, with limited resources. In old age, besides suffering
from disease, he may bear insults. He develops cough and cannot
sleep properly. At the time of death also, he has to suffer a lot
of pain. Thus, there is no end of pains and sorrow for him.
Just like men, animals and birds etc., have also to suffer, a
lot of pain in cold, hot and rainy seasons. The bigger animals
kill, the young ones of the smaller animals. Thus, they are very
sad. In this way, creatures have to suffer in hell and go through
eighty-four lac forms of lives. Therefore, rebirth has been called,
the abode of pain.
Rebirth is called transitory, because in the bodies, there is a
continuous change. Nobody is permanent, and dies. So, rebirth
Verse 151 SADHAKA-SANJIVANI 1001
is called, a path of the world of death (Gita 9/3).

Lord Krsna, might have only said, "Having come to Me, the
great souls, are no more subject to rebirth." Why has He used
the two adjectives 'Transitory' and 'Abode of pain'? By these
adjectives, He says that, as the Lord incarnates for the protection
of the virtuous, for the destruction of evil-doers and for the
establishment of Dharma (Righteousness), similarly, liberatedsouls
as saints are born on this earth, for the protection of the good,
for the service of the evil-doers, and for enabling the people to
follow righteousness. When the Lord incarnates, with Him they
take birth as His courtiers or companions, (like the Gvalas) on
the earth. But, their birth is not transitory and an abode of pain,
because their birth is not the fruit of their actions, as is by the
sweet will of the Lord.
The Lord, has called strivers as great souls, who possess
divine nature (9/13), as men of realization (7/19) and as those who
have attained the highest perfection (8/15). It means, that men,
are petty souls by having their affinity for the unreal body and
the world because, they depend on the body and the world. They
are mere souls, when they are established in the self, because in
that case there is possibility of their having 'egoism', in its subtle
form. But, when they identify themselves with the Lord, by total
surrender to Him, without having any independent existence of
their own, they are great souls.
Lord Krsna, in the Gita, in the Discipline of Action and
Knowledge, has not used the term 'Mahatma' (great soul). He
has used it in the Discipline of Devotion, only. It means that
He regards devotion, as supreme.
The great souls, are no more subject to rebirth, because they
have reached the highest perfection. As a greedy person desires
to get more and more money, a devotee by recognizing the Lord,
whose fraction he is, aspires to get more and more love and then
he attains fathomless and limitless love, enhancing every moment.
1002 SRIMADBHAGAVADGITA [ChapterS
This love, is the perfection of devotion, and there is no

perfection beyond it.
I"·-A-n-.""""E-x-ce-p-tj-·o-n-al-F-a""'c-t-,
By studying the. Gila, it. is evident that Lord Krsna, has
. attached the greatest importance to devotion. The· Lord has
declared, "He, who devoutly worships Me, is considered by Me
to be the best Yogi" (Glta 6/47). "I am easily attainable, to that
Yogi who constantly thinks of Me, with undivided mind, always
absorbed in Me" (Gita 8/14). But a striver, by following anyone
of the Disciplines of Action, Knowledge or Devotion, attains the
same Supreme Goal. But a point needs attention here, that in
the philosophy, in which the Lord is not regarded as Supreme,
the followers by breaking off their affmity for the world, attain
salvation but do not attain the Supreme Love, and thus do not
get ever enhancing bliss or love. That ever enhancing bliss, or
love has been called, the highest perfection here.
Appendix-In the seventh chapter the Lord declared that
this world is the manifestation of God-c-Vasudevah sarvam'
(7/19) but here He declares that the world is the abode of
sorrows-'dul,lkhaIayam'. It meansthatthe person who derives
pleasure from the worldly objects, persons and actions, for him
this world is the abode of sorrows; but he who renders service
to other persons with his objects and actions, for him the world
is the manifestation of God. The expectation, the desire and the
enjoyment of pleasures are the roots of severe sufferings. This
is the irrefutable rule that he who enjoys pleasures, can't escape
pain. Therefore a striver should have a firm determination not
to enjoy pleasures. The moment he renounces the desire for
pleasure, Supreme Peace (God-realization) immediately follows
such renunciation-'tyagacchantiranantaram' (Glta 12/12).
A man (the self) is a fragment of that entire God in Whose
each pore, there are millions of universes. But he has got entangled
Verse 16] SADHAKA-SAI'UIVANI . 1003
in the body, an insignificantfragment of the lower nature. Because

of this entanglement he, instead of attaining only bliss and bliss,
is suffering only miseries and sorrows. As in the teats of a cow
where there is only milk, there a cattle-louse drinks only blood.
Goswami Tulasidasaji Maharaja says-
anida-sindhu-madhya lava basa, binu jane kasa marasl piyasa
(Vinayapatrika 136/2)
(A man's residence is in the ocean of bliss but he is dying
of thirst without knowing this fact.)
3ili;l61~C4~I~ChI: ~~ I
ql~6!4 ~ Ch144 ~ o:r ~ II ~~II
abrahmabhuvanallokil} punaravartmo'rjuna
mamupetya tu kaunteya punarjanma na vidyate
All worlds, from the abode of Brahma downwards, are by
nature subject to birth; But 0 Arjuna, 0 son of Kunti, on attaining
Me there is no rebirth. 16
Comment:-
'AbrahmabhuvanaJlok3l}punaravartino'rjuna'-O AIjuna! All
the worlds from the abode of Brahma downwards, are subject
to return i.e., after living there, at the end of the enjoyment of
the fruit of their virtuous actions, men have to return.
The highest plane of existence, is said to be the abode of
Brahms. In this mortal world of ours, the king, who possesses a
prosperous kingdom, a young healthy body, no enemy, an obedient
and sincere family, and servants, is regarded as completely happy.
The mortal gods, who as a fruit of their virtuous actions, obtain
the abode of gods after enjoying that fruit, again come back to
the mortal world (Gita 9/21). They, are a hundred times happier,
than the kings. The permanent gods (Ajana devata), who at the
beginning of universe, were gods and continue to be gods, till
}004 SRIMADBHAGAVADGITA. [ChapterS
the end of the universe, are a hundred times happier, than mortal
gods. Indra, the ruler of the gods, is regarded as a hundred times
happier than permanent gods. The abode of Brahma, is supposed
to possess, a hundred times more happiness, than that of Indra
and the bliss of a liberated soul, is regarded as a hundred times
more happy than the abode of Brahma, It means, that from the
highest region of Brahma, to the mortal world of the earth,
happiness is limited, changing and perishable. But, the bliss of
God.. .realization is limitless, fathomless, and permanent.
'Punaravartinah' also means, that a man being a fraction of
God, is eternal. But, so long as, he is unable to realize God, he
even after attaining the highest plane of existence, of the abode
of Brahma, has to come back.
Here a doubt arises, that even by beholding devotees, saints,
liberated souls and representatives of the Lord, a man attains
salvation, why do people not attain salvation by beholding
Brahma, in the abode of Brahma? Why do they return? The
clarification is, that the concession of salvation, by beholding,
is applicable to men of this mortal world, only because this
human body has been bestowed only for God-realization. This
concession, has not been granted, for the other worlds. But in
those worlds also, if anyone has a keen desire for salvation, he
can attain it. Even amongst animals and birds, there have been
devotees. But, such cases are, exceptions. Had this concession
been granted in the other worlds, all those, going to the hell must
have attained salvation, because all of them beheld 'Yamaraja',
the god of death, a representative of the Lord. But, there is no
mention in the scriptures, that they attained salvation. It proves,
that in other worlds, a man even by beholding the liberated souls
etc., does not attain salvation.
This embodied soul is an eternal fraction of God. Divine
Verse 16] SA.DHAKA-SANJIvANI 1005
abode is that whence there is no return. As a man after finishing

his journey returns to his home so this embodied being, having
a fraction of divinity should also return to the supreme abode of
his Lord whence there is no return. Question arises as to why
after death does it return?
As a man, goes to a divine discourse, he returns to his house,
after listening to it. But, if he forgets anything there, he has to
go back again, to take it. Similarly if the soul, gets attached
to wealth, property and family etc., it has to come back. The
body dies, so it has to occupy place in any other body, of a
man or an animal or a bird etc. The Lord, declares in the Gita,
"Attachment to the three types (modes), born of Nature, is the
cause of his birth, in good and evil wombs" (13/21). It means,
that he, who has desire and attachment, for the world, will have
to come back.
'Mamupetya tu kaunteya punarjanma na vidyate'-'All the
worlds, from the abode of Brahma downwards, are subject to
rebirth. But on attaining Me there is no rebirth.' Here 'Mamupetya'
(having attained Me) means "See Me in reality, know Me in
essence, and enter into Me" (Gita 11/54).
The soul, has not to come back, because being a fraction of
the Lord it reaches Him, and the Supreme Abode of the Lord, is
its real home. Its real home, is not the abode of Brahms etc., and
so it has to come back from there. As a man, can board a bus
or a train only upto the station, for which he has got the ticket,
and then he has to get off. Similarly, a man has to come back,
after enjoying the fruit of his virtuous actions, in the worlds of
the gods. But if he is in his own house, he has not to leave it.
A man cannot attain salvation, even after reaching the highest
plane of existence. So astriver, should never aspire to enjoy the
pleasure of the higher worlds.
All the worlds, including that of Brahma, lead a man to
bondage. Those persons who reach abode of Brahms and return
1006 SRUMADBHAGAVADGITA [Chapter 8
possess demoniac properties. This demoniac disposition leads one

to bondage. If the man takes refuge in God, he is liberated from
the bondage, because he possesses divine virtues (Glta 16/5).
I· An Exceptional Fact I
There are two kinds of persons, who go to the abode of
Brahma-s-those who perform virtuous deeds in order to enjoy
the pleasures of the abode of Brahma, and those whose aim
is to attain God, but at the time of death, because of having
a desire for pleasure, deviate from spiritual discipline and so
they have to go to the world of Brahma, The latter, at the time
of fmal annihilation, are liberated with Brahma, after enjoying
pleasure there. This liberation is called 'Krama-Mukti', (gradual
liberation or gradual salvation), when Brahma after his span of
life vacates the place for the succeeding Brahma, But strivers,
who realize the Lord here, their salvation is called 'Sadyo-Mukti'
(instant Salvation).
In the second verse of this chapter, Arjuna asked Lord
Krsna, "How are You to be realized, at the time of death?"
Lord Krsna, answered this question, in the fifth verse. In the
sixth verse, He explained the general rule that the predominating
thought of the last moment, determines one's future destiny. In
the seventh verse, He asks Arjuna, to think of Him, at all times.
This seventh verse, is connected with the fourteenth verse. In
between (from the eighth to the thirteenth verse) there is, context
of the Lord, Who is endowed with attributes and is formless,
and also attributeless-formless Lord.
The verses, eighth to sixteenth, prove that Lord Krsna is the
Supreme Lord, Who is endowed with attributes and is formless as
well as the Lord, Who is attributeless and formless. So the supreme
aim of a man's life is to attain ever-enhancing love for Him.
Appendix-Here a man may raise a doubt that when all
worlds, from the abode of Brahma downwards, are manifestations
Verse 16] SADHAKA-SANJNANI 1007
of God-'Viisudeval}. sarvam', then why are the people who

go to those worlds, being reborn? The clarification is that the
people, who go to those worlds, don't consider the worlds the
manifestation of God but regard them as material for pleasure
(GiHi 9/21). They go to the abode of Brahma to enjoy pleasures.
As the fruit of their virtuous deeds, they attain the worlds upto
the abode of Brahma and (when they exhaust their merit), they
are reborn in the world of mortals.
Attachment to pleasure is the root of rebirth. Here the Lord
by the expression 'abrahmabhuvanallokal}.' means that a man has
to return to the mortal world even after reaching the abode of
Brahms, the last limit of the mundane pleasures. All the pleasures
of infinite universes cannot make a man happy and cannot free
him from the pangs of birth and death, therefore he who hopes
to derive pleasure from the world, is under illusion.
Two types of people go to the abode of Brahma-s-those
who go to the abode of Brahma in order to enjoy pleasures and
then return to this mortal world; and the others are those who
along the bright path go to the abode of Brahms and then with
Brahma they are liberated (Gita 8/24). They don't return to this
mortal world, this is because of the glory of their aim, it is not
the glory of Brahmaloka (abode of Brahma). One has certainly
to return from the abode of Brahma because neither an enjoyer
nor a Yogi can live there forever. All upto the abode of Brahms
is the fruit of action. When every action has a beginning and an
end, then how can its fruit be imperishable?
The term 'mam' in 'mamupetya' denotes entire-God (God in
full), Who is the master of both para and apara. Having attained
Him, there is no birth in this sorrowful world. But such God-
realized souls also by God's will, can descend to this mortal
world either as the representatives of 'God (Karaka purusa) or
as His incarnation. But such a birth does not depend on the
performance of actions but it depends on God's will.
1008 S~MADBHAGAVADGtrA [Chapter8
Linkz-e-Persons- even reaching abode of Brahmd return

back-in the next verse, Lord Kr~1JO. tells the reason for it.
'Hg~Y}lq4"i1lOfg4«c$I$Juj) ~: I
'uftt Y}lft~~I"i1i -a~~: II ~\9 II
sahasrayugaparyanUunaharyadbrahEma~o vid~
ratrim yugasahasrantara te'horatravldo jan~
Those who know, that a day of Brahma lasts a thousand four-
fold Yugas (Ages) and that his night, lasts a thousand fourfold
Yugas, they know the reality, about Brahma's day and night. 17
Comment:-
'Sahasrayugaparyantamaharyadbrahmal}o viduh ratriIit
yugasahasrantam te'horatravldo jan3J.I'-In this mortal world, the
combination of the four ages-s-satya, .treta, dvapara and kali is
called, a fourfold age. A. day of Brahma, lasts such a thousand
fourfold age and so does his night.* With this standard of time,
Brahms's age is of a hundred years. Then Brahma, after his span
of time, merges into God,· his world merges into nature and
nature merges, into God. All those, who are born, are subject to
death. The greatest pleasures, which are born of sense-contacts,
are verily sources of pain (Gita 5/22), and have a beginning and
an end, while only God is beyond time. Thus, knowing this fact,
the great souls do not attach the least importance to the heavenly
* A day of the gods lasts men's six months and so does a night. Thus a year
of the gods lasts three hundred and sixty years of men. Similarly the duration of
the four ages-Satya, Treta, Dvapara and Kali is equal to a divine age of the gods.
It means that a divine age of the gods is equal to-Satya age of seventeen lac and
twenty-eight thousand years, Tretaage of twelve lac and ninety-six thousand years,
Dvapara age of eight lac and sixty-four thousand years and Kali age of four lac
and thirty-two thousand years-total forty-three lac and twenty thousand years. It
is also called 'Mahliyuga' or 'Caturyugl', Brahma's one day lasts a thousand divine
ages of the gods (men's four thousand, three hundred and twenty million years)
and so does his night. This day of Brahmli is called 'Kalpa' or 'Sarga' (Creation)
and the night is called 'Pralaya' (Dissolution).
pleasures, of even the world ofBrahma,
Link:-In the next verse, there is description of creation

and dissolution, of the universe as per the day and night of
Brahmii.
3164'ffiIClOQ'ffi€l: ~: ~CI~~,(I.lq I
'(1S£l1.lil iAH1€1~ d~ClIC£I'ffifl~4i II ~l. II
avyaktadvyaktay~ sarva~prabhavantyaharaganne
ratryagame praliyante tatraivavyaktasafijfiake
All manifest beings emanate, from the Unmanifest (Brahma's
subtle body) at the commencement of Brahma'sday; and at th~
beginning of his night, they merge in the unmanifested form. 1S-~
Comment:-
'A vyaktiidryaktayal}. sarv3J). prabhavantyaharigame ratryagame
praliyante tatraivavyaktasaiijiiake'-The bodies of beings, here have
been called 'manifest', and, in the fourth verse of the fourteenth
chapter; they have been called 'forms'. As an embodied one,
has his self-made creation of 'I' and 'mine', when he wakes up
from sleep and that creation merges in him, when he is asleep.
Similarly, a multitude of beings, is dragged into the manifest state,
from Brahms's subtle body viz., prakrti, when Brahma wakes up
and they merge in his subtle body then he retires to sleep. It
means, that when Brahms wakes up, there is creation and when
he retires to sleep, there is dissolution. But, when his life-span
of a hundred. years is over, there is final annihilation, in which
Brahma merges into the Lord. The span of fmal annihilation,
is equal to the age of Brahma. At the end of the span of fmal
annihilation, Brahma emanates 'from the Lord and then there is
a new creation of the universe (Gita 9/7-8).
Appendix-In the sixteenth verse the Lord declared that all
worlds, from the abode of Brahmadownwards, are subject to
return. Why are they subject to return? The Lord answers the
question in the seventeenth and eighteenth verses that the highest
plane of existence, the abode of Brahma, is within the limits of
time. Describing that period the Lord mentions that however
long that period may look but that is within the limits of time.
But God is beyond the limits of time.
As when we. are asleep at nigh,t, we forget the world and
when we awake in the morning, the world is again thought of,
similarly the entire creation merges when Brahmaji retires to
sleep and in Brahma's day the creation is manifest again. This
is the last limit of night and day.
Brahms's day and night are not determined by the sun but
they are determined by Prakrti.
~(Bllq: lI' «6114 ~ ~. gMl~d I

'l1~1.lq.scm: ~ "Wi'4C((+':U;'lI.IQ II ~ ~ II
bhfitagramah sa evayariJ. bhiitva bhiitva praliyate
ratryagame'vasal}. partha prabhavatyaharagame
This multitude of beings, born again and again, under compulsion
from prakrtl, merges at the commencement of Brahma's night and
rises again at the start of his day. 19
Comment:-
'Bhutagramah sa evayam'e-This multitude of beings, which
is subject to birth and death, from time immemorial, being a
fraction of the Lord, is eternal and imperishable. It remains the
same, at the time of creation and dissolution, as also on new
creation and fmal dissolution. But by an error, beings assume their
affmity with nature and its evolutes-body and worldly objects
etc., which are kaleidoscopic and perishable. They do not want
to leave, the bodies but these get discarded. Thus man (soul) has
to be born and then, decay again and again. The wheel of birth
Verse 19] SADHAKA-SANJ1VANI 1011
will continue, as long as, he continues his affinity with the body
and the world, which he assumed himself. He is free and capable
of snapping this tie. Actually, he cannot keep this association
permanently, because objects are ephemeral and perishable.
The Lord, created the multitude of beings, for His recreation,
with a lot of material for sport. It is a rule of a game, (sport),
that its materials, are only for the game's sake, not for laying
personal claim on them. The beings, instead of taking part in the
sport, attach themselves to the material, accepting it as their own,
and thus getting entangled in it. So they have a disinclination,
for God.
'Bhiitva bhiitva praliyate'-Bodies are born and they die again.
There is a constant change, in them. But the changeless soul, by
having its affmity with the bodies, accepts their change, their
birth and death, as its own. To be born and to die is 'Paradharma',
and to realize God is, 'Svadharma'.
'Ratryagame'vaSal} partha prabhavatyaharagame'-c-Man by
assuming the things, as his own, thinks that he is their master,
but actually he becomes a slave to them. The more things, he
possesses, the more dependent he becomes. He can never be
liberated, from this dependence, unless he attains, God. So long
as, he continues his affinity with nature, he will have to follow,
the wheel of birth and death. By performing actions, and reaping
their fruits, even at the time when Brahma wakes up (creation),
and when he retires to sleep (dissolution) (8/18), at the time
when Brahma manifests himself (new creation), and when he
merges in the Lord (final dissolution) (9/7-8) and when he is
made to act helplessly, by the modes of nature (3/5). It means,
that he cannot be free from the painful cycle of birth and death,
unless he realizes the self or God, and unless he renounces his
affinity with nature. But when he is not swayed by Nature and
objects born of Nature viz., he realizes the pure self, by totally
renouncing affmity with nature, he is not reborn, even at the
1012 SR~BHAGAVADGITA [ChapterS
time of new creation and is not tormented at the time of fmal

dissolution (Gita 14/2).
He is subject to birth and death, only because he attaches
importance to material objects. The helplessness of his birth and
death is known as such, because of time, nature, action or modes.
This helplessness continues, so long as, he derives pleasure which
are born of sense-contacts. He, does not want to renounce this
desire, and so he remains helpless. He thinks, that he is unable
to be liberated from it, but actually this desire is self-made, and
so it is his responsibility to renounce it. He can renounce it, if
and when, he has a firm determination.
Appendix-There are two divisions-one division-is ()f the
kaleidoscopic world, the other division is of the unchanging
divine entity. The multitude of beings, which is subject to birth
and death from time immemorial, is born and merges again
and again. The being, during the day and night of Brahma,
is born and dies again and again, It means that the unreal,
which is born and merges is the world and that (the real),-
which remains the same (which was at the time of creation)
is the self viz., the divine entity which is a fragment of God.
Brahmaji's numberless nights and days may pass, but the self
ever remains the same.
In the divine entity viz., in the self there is power to be attached
to someone or something or to remain detached. By misusing
the power viz., by being attached to matter, he is born and he
dies-e-tkaranam gunasango'sya sadasadyonijanmasu' (Gita 13/21).
If he does not misuse this power, he cannot pave the way to birth
and death. Therefore the main valour or objective of a man is not
to be attached to matter but it is to be established in the self or
take refuge in God, Whose fragment he (the self) is. In matter
viz., in space, time, thing, person, action, state, circumstance, a
change occurs, while in the self a change never occurs-this is
every man's experience. But in spite of this experience a man
remains bound by matter because of his attachment to pleasure

and so he does not realize the self but remains forgetful of the
self just like beasts and birds.
'Avasa!}.'-By being attached to the lower nature, a man
(the self) becomes helpless-'bhiitagramamimarnkrtsnamavasam
prakrtervasat' (Gita 9/8).* Therefore when the assumed attachment
to Prakrti is renounced, he is liberated.
Our existence does not depend on the lower nature viz., on
objects, persons and actions. Everything is born and perishes,
every man is born (union) and dies (disunion) and every action
begins and ends. But entity (self) which knows these three
(objects, persons and actions) does not undergo any origin and
destruction, birth and death (union and disunion), beginning and
end. That existence (entity) ever remains the same-e-tbhiitagramah
sa evayam', * This entity never ceases to be-'nabhavo vidyate
satah' (Gita 2/16). The realization of the natural establishment
in this entity (self) is liberation or salvation (independence).
A man cherishes a false notion that having acquired .a
particular object, having met a particular person and having
done a particular action, he will be free (liberated). But there
is no such object or person or action which may lead him to
liberation. The objects, persons and actions of Prakrti make a
man a slave. By becoming totally detached from them, a man
can become free. Therefore a striver should form the habit of
realizing that he is alone having no connection to objects, persons
and actions, he should attach importance to this realization and
remain established in it as much as he can. This is every one's
experience that in sound sleep we live without objects, persons
and actions but objects, persons and actions don't live without
* Here in (8/19) and in (9/8)-in both the verses 'bhiitagrlima' and

'avasa' words have been used. The difference is that here is the description
of creation and dissolution and in 9/8 there is description of new creation and
final dissolution.
1014 SRllMADBHAGAVADGITA [ChapterS
us. When we form the habit of living without them even in the
state of wakefulness then we shall become independent (liberated).
The assumption of our affmity with objects, persons and actions
does not let us be independent and makes us dependent, though
we don't wish so.
In God there are endless powers which are divine. In 'Maya'
(prakrti) also there are endless powers but they are inert and
kaleidoscopic-'rnayadhyaksena prakrtih siiyate sacaracaram'
(9/10). In devotion (love) for God, there is the most unique
power. But that love is not revealed, as a striver gets satisfied
in salvation (independence). There is dependence only by having
affinity with matter; and when salvation is attained, that dependence
totally perishes and thestriver (self) becomes independent. But
love (devotion) is more unique than this salvation. In salvation
there is 'akhanda' (constant) bliss but in love there is 'ananta'
(infmite) bliss.
A Jfianayogi attains salvation and a devotee attains love. In
Bhaktiyoga a devotee is not dependent on God because God is
not alien but He is a devotee's own. Submission to one's own
is a special type of independence.
God is the most independent. A man (the self) becomes
dependent on matter. If he destroys this dependence, he becomes
independent. But if he takes refuge in God, he becomes supremely
independent. Submission to God is the supreme independence
in which even God becomes submissive to the devotee-'aham
bhakta paradhinah (Srimadbha, 9/4/63).
Link:-After describing the perishable world, the Lord in the

next verse, describes the unmanifested Eternal Existence.
q«a'(J'l1 it ~·Il cfls;:q)S&lfflS&l"d'iltfl.....a....: I

ef: ~ ~ ~ .... ~lI~ ';f fCl91~lIffi II ~ 0 II
parastasmattu bhavo 'nyo'vyakto'vyaktatsanatanal}

ya\1 sa sarvesu bhiit~u nasyatsn na vinasyati
Beyond this unmanifest (Brahma's subtle body), there is yet
another unmanifested Eternal. Existence, which does not pe~sh,
even though all beings perish. 20
Comment:-
'Parastasmattu bhavo'nyo'vyakto'vyaktatsanatan~'-From
the sixteenth to the nineteenth verse, it has been said that all
the worlds, from the abode of Brahma downwards, are subject
to rebirth. But the Eternal Existence, is different from them-so
the tenn 'Tu' (but), is used.
The word 'Avyaktat', stands for the subtle body of Brahms,
because in the eighteenth and nineteenth verses, it has been
mentioned that all manifest beings, emanate from Brahma's subtle
body, and again they merge in the same. The term Tasmat',
also stands for Brahma's subtle body. The unmanifest Eternal
Existence, is beyond Brahms's subtle body, as well as, his causal
body (primordial matter).
Beyond Brahms's subtle body, there are two existences-
primordial matter and God. This context, pertains to God. So
unmanifested Eternal Existence, has been used for God, Who
does not perish even when all beings, perish.
In the GIta, all beings have been called unmanifest (2/28);
Brahma's subtle body has also been called unmanifest (8/18);
Matter or nature, has also been called unmanifest (13/5). Beyond,
all of them, the form of the Lord, whether manifest or unmanifest,
is ever-existent. He was neither absent nor will be. He, can never
be missing as He is eternal. He is Supreme. None can, ever be
superior to Him.
'YaI,1 sa sarvesu bhutesu nasyatsu na vinasyati'-The
unmanifested Existence, never perishes, even though, all beings
perish. In that Absolute Existence, there is not the least modification,
while in the entire universe, there are so many modifications.
1016 SRllMADBHAGAVADGITA [Chapter8
Appendix-One is unchanging (permanent) entity->para and

the other is kaleidoscopic (temporary) entity-s-apara.Para never
undergoes any change and, Apara is ever kaleidoscopic. Apara
never persists without change, cannot persist at, all. It undergoes
change in Brahma'sday and Brahma's night and even in new
creation and fmal dissolution.
, If para and apara-s-both entities are unchanging,' the
wheel of birth and death may end, and, if both are kaleidoscopic,
then also the wheel of birth and death may end. But the, para
in .spite of being immutable, has assumed its affinity, with
changeful apara and so it is ensnared in the wheel of birth and
death. The soul by having affmity with jagat (world) has become
jagat (Gita 7/13). As a man by boarding a moving train, moves
himself, similarly a man (the self) by seizing the kaleidoscopic
wo~ld has become mutable (kaleidoscopic) and has started
going astray in numerous wombs.
The purpose of calling God as 'para' viz., the supreme is that
the primordial matter (causal body) is superior to the subtle body
of Brahma and God is even superior to the primordial matter.
Link:-In the next verse, Lord Kr~1JO. explains that perishable

beings, after attaining Imperishable do not return.
avyakto'ksara ityuktastamahuh paramarn gatim

yam prapya na nivartante taddhama paramam mama
This Unmanlfest, spoken of as the Imperishable, is said to be
the Supreme Goal; that is My Supreme Abode on attaining which,
there is no return. 21
Comment:-
'Avyakto'ksara ltyuktastamahuh paramam gatim yarn prapya
Verse zIi SADHAKA-SANJIvANI 1017
na nivartante taddhama paramariJ. mama'-The Lord Who has

been calledMam' (Me), in the twenty-eighth, twenty-ninth and
thirtieth verses of the seventh chapter, 'Imperishable Brahma', in
the third verse of the eighth chapter, 'Adhiyajiia' (God); in the
fourth verse 'Mam' (Me), in the fifth and seventh verses, 'Supreme
Divine Purusa' (God), in the eighth verse, 'the Omniscient, the
Ancient, the Ruler' etc., in the ninth verse, 'Mam' (Me) in the
thirteenth, fourteenth, fifteenth and sixteenth verses, 'Unmanifest'
and 'Eternal', in the twentieth verse, has been called here
'Unmanifest', 'Imperishable', 'the Supreme Goal' and 'the Supreme
Abode', attaining Which, beings do not return. Similarly, in the
twenty-seventhverse of the fourteenth chapter, He has declared,
"I am. the Abode of Brahma, the Immortal and the Immutable,
the eternal Dharma (virtue), and AbsoluteBliss," Thus, the Lord
has explained here that He, Who has been described in different
verses by different names, is One and the same.
Some people, think that the fruit of adoration of the Lord,
Who is endowed with attributes, and He, Who is attributeless,
. is different. To remove this misconception, Lord Kr~1J.a, in this
verse, has made it clear that the Lord is one, and the same, and
devotees according to their tastes and beliefs worshipping Him, in
different ways and His different forms, attain ·the same-Lord.
The other worlds, including that of Brahms are subject to
return i.e., beings after going there, have to return and thus they
have to follow the wheel of birth and death, because they all, are
within the domain of nature (matter) and are perishable, while
the Abode of the Lord, is beyond Nature and is Imperishable.
The beings, after going there, have no return, no birth. But, just
like the Lord, Who incarnates by His own will, to enable the
. people to attain salvation the liberated souls by the Lord's will,
can come to this earth as representatives of the Lord, in order
to enable the people of this mortal world, to attain salvation.
Appendix-The terms unmanifest and imperishable etc., have
10,18 SRIMADBHAGAVADdiTA [Chapter8
no access to the Supreme, Who is to be attained. The reason is

that the supreme is the independent entity which is free from
unmanifest and manifest, imperishable and perishable, motion
and rest; Having attained Him there is no return to this mortal
world because He transcends all limits (of time etc.).
Link;-In the next verse, He explains that the Imperishable,

can be attained by exclusive devotion.
~: '« 1R: '1UW ~ ~@:I"1;<Q1£I1 I

1£I~1"d:~'{fflR~~~11 ~~ II
purusah sa parah partha bhaktya labhyastvananyaya
yasyantahsthanl bhutani yena sarvamidarit tatam
That Supreme Purusa, 0 Partha, in Whom aU beings vest and
by Whom all this is pervaded, is attainable only by His exclusive
devotion. 22
Comment:-
'Yasyantal}sthani bhiitani yena sarvamidaril tatam'-Lord
Krsna, in the twelfth verse of the seventh chapter, said in the
negative, "Whatever, entities there are born of sattva (quality
of goodness), of rajas (principle of activity) (mode of passion),
of tamas (principle of inertia) (mode of ignorance), know them
all as evolved from Me alone. In reality, however, neither I
exist in them, nor do they exist in Me." Here, He says in the
affirmative, "All beings reside in Me and I pervade the whole
world." This fact has been explained, both in the affirmative
and in the negative, in the fourth, fifth and sixth verses of the
ninth chapter. It means, that beings have no existence, apart
from the Lord. They emanate from Him, reside in Him and
merge into Him.
The Supreme Lord, pervades everywhere, every time, in
all things, actions and beings etc. Though ornaments made of

gold, have nothing besides gold, yet people do not pay attention
to gold, because they attach importance to the shapes, names,
weights and prices etc., of different ornaments. Similarly, we
being entangled in favourable and unfavourable circumstances
of the perishable world, do not pay attention to the Lord, Who
existed before the creation, exists now, and will continue to
exist after the dissolution of the creation.
'Purusah sa parah partha bhaktya Iabhyastvananyayai--In the
previous verse, the Lord Who has been called the Unmanifest,
the Imperishable, the Supreme Goal etc.,· has been called
here that Supreme Purusa, Who can be attained, by exclusive
devotion only.
Devotees, who attach importance to the evolutes of Nature,
which are called 'others', by accepting their independent
existence, have no exclusive devotion, to the Lord, so they
cannot attain the Lord quickly. If they accept every being, thing
and action, as His manifestation, and then perform actions, in
order to, please Him only, their devotion is exclusive, and so
they attain the Supreme Lord. As water, exists as snow, hail,
cloud, fog, dew, vapour, river, pond and sea etc., the gross,
subtle and causal universe, which seems, is nothing besides the
Lord. Therefore, all his actions such as eating, drinking, sitting,
walking, speaking, sleeping etc., are nothing, but adoration of
the Lord (Gita 18/46).
I'-A-n-.-E-x-c-ep-t-io-n-a-.-F-a-c-t-I
Arjuna's question, "How are you to be known, at the

time of death?" (812) seems to be full of emotion, because
in spite of beholding, the Lord before him, he became curious
to know His singularity. In response to his question, the Lord
explains the general rule of thinking of Him, at the time of
1020 SRflMADBHAGAVADGITA [ChapterS
death, direct him to think of Him, at all times. Then, from the
eighth verse to the sixteenth verse, He explained how to attain
the Lord 'Endowed with attributes and formless', 'Attributeless
and formless', and 'Endowed with attributes, and form', each in
three verses. Out of the three, He explained, that attaining the
Lord 'Endowed with attributes and formless' and 'Attributeless
and formless', is difficult, because all the media of perception
have to be restrained, while He, endowed with attributes and
form, can be attained easily, depending on Him, and constantly
by thinking of. Him.
After the sixteenth verse, Lord Kr~J}.a, in the next six
verses, explained the special importance of the Lord, Who is
endowed with attributes and form. In the first three verses,
He explained the duration of Brahma, and his world, while
in the next three verses, He explained the superiority of His
Own, and His Abode. It means, that He is exceptional than
the subtle body of Brahma, All forms of worship, are within
His form. He can be realized, through supreme devotion. On
His realization, strivers are not inclined towards other gods,
nor is there any need for them, Then, He explained, that He
can be attained, by exclusive devotion.
Thus, His abode is superior to Brahma's, and His form is
superior, to that of Brahma, It means, that He is the ultimate
goal of all beings, and they are all within Him.
Appendix-The devotion has been called exclusive (ananya)-
it means that in devotion, there should neither be the smallest
fragment of matter nor any latent impression of ego, nor any
impression of one's own opinion viz., there should not be
the least attraction anywhere. All is God-this realization is
'ananyabhakti' (exclusive devotion).
Craving for pleasures is only one but the material for pleasures
of increasing degrees is available in numerous worlds. When
a striver is not attracted even by the pleasures available in the

abode of Brahms and is not even satisfied with salvation, then
he attains devotion.
In the seventh chapter the Lord declared "mattah parataram
nanyat kificidasti' (717), the same fact has been mentioned here
by the expression 'yasyantah sthani bhiitani yena sarvamidam
tatam.' The same fact will be mentioned in detail in the fourth
and fifth verses of the ninth chapter. All this means that there
is nothing else besides God viz., all is God.
Link:-In the sixteenth verse, Lord Kr!j1J.O. explained, that all

the worlds from the abode of Brahmii downwards, are subject
to return, but on attaining Him, there is no rebirth. But, He
has not explained the time (path) whence they do not return
and also the time (path), for departing, whence they return. So
He starts the topic-
<r3I' ~ (q~.C!rt1q .C!ffl iIcr c:itPR: I

!Ailld' <rrRt(f~~ ~II~~ II
yatra kale tvanavrttimavrttim caiva yoginal}
prayata yanti tam k3laril vak~yami bharatarsabha
Now, I shall advise you, 0 best of the Bharatas, the time (path)
when the Yogis leave their bodies never to return and also (path)
when they depart, to return. 23
Comment:-
[Liberation from bondage in the mortal world, is called
'Sadyo Mukti' (instant Salvation) i.e., those who attain God by
exclusive devotion, attain the highest perfection. Those who
have subtle desire, at the time of death, go to the abode
of Brahma, and then are liberated with him. This salvation,
is called 'Krama Mukti' (gradual Salvation). Those who go
to the abode of Brahma, to enjoy pleasure, are subject to

return. 'Sadyo Mukti' (Salvation in this mortal world) has been
described, in the fifteenth verse. Lord Krsna, starts the topic
to explain the other two.]
'Yatra kale tvanavrttlmavrttlm caiva yoglnah prayata yanti
tam kalam vaksyami bharatarsebhat--The term 'Tu' (Verily), has
been used to point out the topic which was left untouched.
The word 'Kala', stands for the path, which has been named
as 'Gati' and 'Srti', in verses twenty-sixth and twenty-seventh
respectively, in this chapter.
'Anavrttimavrttim'-Devotees, who possess discrimination
i.e., who have a disinclination for worldly things and pleasures,
and an inclination for God, depart never to return. Because
of disinterestedness in their path, there is predominance of
light (discrimination). But those, who have a disinclination for
God, and are entangled in attachment' and pleasure, depart to
return, because their discrimination is covered. Their path is dark
viz., there is predominance of ignorance. The term 'Caiva' (and
even), is used for those, whose aim has been to realize God
but at the time of death they have deviated from the path due
to some desires lurking in them and so they after enjoying the
heavenly pleasure, come back. Here, the word 'Yoginah', has
been used, both for those, who do not desire, the fruit of
their actions, as also, for those who have a desire, for the
fruit of their actions.
Appendix-He, who has affmity for the kaleidoscopic pralq.ti
(nature) has to return to this mortal world. But he, who is not
attached to the kaleidoscopic prakrti, has not to return.
Link.·-In the next verse, Lord Kr~1JLl describes, the path of

the Yogis (ascetics), who depart, never to return.
~: ~: qUiOIlfll atHI~uli( I
"ffiI' UlIh'fl ~~~~: II ~~II
agnirjyotirahal.1 suklal) sanmasa uttarayanam
tatra prayata gacchanti brahma brahmavido janal)
In ,the path, in which deities preside over effulgent fire, the
day-light, the bright fortnight and the six months of the northern
solstice, then departing after death, the knowers of Brahma (having
attained Brahmaloka), finally reach Brahma, 24
Comment:-
'Agnirjyotirahab suklal,1 ~miisa uttaraYaJ}am'-In the bright
path, first of all, there is the right of fire-god, Fire gives light
at night, and that light. works, for a short distance and for a
short time, while the day-light, works for a longer distance
and a longer time. A bright fortnight, is the night of manes.
The light of this bright fortnight, remains for a very long
distance and for many days in the sky. The northern path
of the sun, is of six months, and is equal to a day of the
gods. The light in the northern path, remains for a very long
distanc.e and time.
'Tatra prayati'gacchanti brahma brahmavido jan3l,1 '-Those,
who pass along the bright path, first go to the territory, of the
fire-god. Then the fire-god, hands them over, to the god of
day, after they have crossed fire-god's territory. Similarly, the
god of day, hands them over to the god of bright fortnight,
and he hands them over to the god of the northward course
of the sun, and he hands them over to the god, of the
abode of Brahms. Then with Brahma, they are liberated and
attain God.
Here, the term 'Brahmavidah', has been used for those who
know Brahma, and not for those, who have realized Him. If they
had realized Him, they would have been liberated souls, they
would not have gone, to the abode of Brahma,
1024 SRI~BHAGAVADdiTA [Chapter8
Appendix.......The yogis (ascetics), who during their spiritual

practice had a craving to go to the abode ofBrahma or had
an insistence on their opinion, they in an order first go to the
abode of Brahma arid then are liberated along with Brahma,
when there is [mal dissolution.
brahmana isaha te sarve samprapte pratisaiicare
parasyante krtitmanaJ;1 pravlsanrl param padam
(Kurmapurana piirva. 1l/284)
At the completion of the age of Brahma, when there is [mal
dissolution, then all pure hearted persons attain the Supreme
Goal with Brahma,
In salvation by stages the abode of Brahma isjust like fa
station on the way, where only the persons craving for pleasures,
alight. But those, who have no craving for pleasures, don't alight
there; as if we have no purpose on the way, there may be a
station or a jungle, what difference does it make for us?
In Upanisads the order of the bright fortnight path has been
described in different ways; as-
According to Chandogyopanisad-s-the deity of 'arci', the deity
of daylight, the deity of bright fortnight, the deity of the northern
solstice, Sarhvatsara, aditya, moon, vidyut, and then to carry to
the abode of Brahma by an inhuman being (4/15/5; 5/10/1-2).
According to brhadaranyakopanisad-s-the deity of light, the
deity of day, the deity of bright fortnight, the deity of the northern
solstice, abode of deities, aditya, vidyut (vaidyuta deity) and then
attaining 'Brahmaloka' by manasa purusa (6/2/15).
According to Kausitakibrahmanopanisad-s-the abode of fire,
the abode of air, the abode of sun, the abode of Varuna, the
abode of Indra, the abode of Prajapati and then the abode of
Brahma (1/3).
In Brahmasiitra (4/3/2-3) also this topic has been discussed.
Verse 25] SADHAKA-SAN'-JIVANl 1025
In Upanisads the·· bright .fortnight path .has been

named 'devayana', 'arcimarga', 'Uttaramarga', 'devapatha' and
'brahmapatha' also.
Links-s-In the next verse, Lord Kr~1Ja, describes the path of

those, who depart to return.
~~~: qOqlfll Wa:t0lllHi(1

mr 'CI1;s;:q'E'i ~ 'RT1ZT ~II ~~ II
dhiimo ratristatha kn.,aJ, ~aJ}.IDasa dak~i.,ayaoam
tatra candramasam jyotiryogi prapya nivartate
In the path, in which gods preside over smoke, the night, the
dark fortnight and the six months, of':the southern solstice, then
traversing through, the Yogi (devoted to action with a motive)
after death, catches the lunar light and he returns to the mortal
world. 25
Comment:-
'Dhiimo ditristatha kr~l}a" ~3I}masa da~iI}ayanam tatra
candramasam jyotiryogi prapya nivartate'-In the dark path,
the god of smoke, hands over those, who pass along that
path to the god of night, when they have crossed his territory.
Similarly, the god of night, hands them over to the god of
dark fortnight, who hands them over to the god of the southern
solstice. He hands them over to the god of lunar light, and
they attain the divine worlds, such as heaven etc. Then after
enjoying pleasure as fruit of their merit and virtue, they have
to return.
Here, a point needs attention, that the lunar sphere which is
seen, is not the lunar world, mentioned here, because the lunar
sphere is near the earth, while the lunar world, is farther than
even the sun. The nectar (energy), to the lunar sphere, comes from
the lunar world, and that energy nourishes, all herbs and plants.
1026 SR~BHAGAVADGITA [ChapterS
Here, the dark path stands, for the path which leads to the
higher worlds. It has been called dark, because it is darker than
the bright path. Ordinary men, are born in the mortal world after
death, sinners go to the demoniac wombs, while vile sinners, to
hell. Thus those, who pass along the dark path, are far superior
to those who take demoniac births or go to hell, because this
path is better and brighter, than other paths which lead, to the
cycle of birth and death,
While returningfrom the dark path, the soul first comes to the
sky, then to the clouds through air; and through rain, it enters the
grain. Then, it enters men, when they eat food according to the
fruit of actions, of the previous birth. From man it goes to woman,
and takes birth. Thus, it follows the wheel of birth and death.
Now a question arises, as to why the Lord has called the
people who perform actions, for their fruit, Yogis (ascetics).
There can be several reasons-
(i) The Lord in the Gita declares, that those who are established
in sattva (the quality of goodness), go to higher regions, while
others go to middle or lower regions (Gmi 14/18). Here, there
is a description of those, who go to the higher regions. Thus
being superior to those, who go to the middle or lower regions,
they have been called Yogis.
(ii) They go to higher worlds, for enjoying heavenlypleasures,
after having renounced mundane pleasures by self-control. They
have been called Yogis, because they become equanimous to
some degree, whether they receive mundane pleasures or not
in this world.
(iii) Their aim has been to realize God. But, at the time of
death, they deviate from Yoga, because of their subtle desire
for pleasure, so they go to higher worlds, such as the abode of
Brahma etc. After living there for a long time, they are born, in
the houses of pious and wealthy men. Devotees, who deviate from
Yoga, go along this dark path. As persons, having an interested

motive also pass through this path of yoga. Therefore they have
been called Yogis.
In the twenty-fourth verse, Lord Krsna has used the expression
'Brahmavido janah' (Brahma knowing people), in plural number,
while in this verse He has used the term 'Yogi', in singular. It
shows, that all men deserve God-realization and it is easy to
attain Him, because He is naturally attained to all. So, the Lord,
has used a plural number. But it is difficult to attain heaven,
etc., because so many efforts have to be made and so many
rituals to be observed, by a person. Moreover, from heaven he
has to return to this mortal world. So, here a singular number
has been used.
I An Exceptional Fact ,.
(1) Those, whose aim is to realize God, but their desire for
pleasure is not rooted out, go to the abode of Brahma. Thereafter,
enjoying pleasure, their desire is wiped out and they are liberated
from the bondage of birth and death, as described in the twenty-
fourth verse.
Those, whose aim is to realize God, and have no desire for
pleasure here or hereafter, but at the time of death deviate from
meditation on the attributeless Lord, are directly born, in the
family of enlightened Yogis. There, by striving with greater vigour
than before, for perfection, they attain salvation (Gila 6/42-43).
Those, whose aim is to enjoy heavenly pleasures, ascend
heaven, by virtue of their meritorious deeds, and return to the earth,
when their fruit has been enjoyed (Gita 7/20-23; 8/25; 9/20-21).
Those, whose aim is to realize God, and deviate from
Yoga, because they could not root out the desire for worldly
pleasures, at the time of death. So they obtain higher worlds,
such as heaven etc., enjoy pleasures there, and then, take birth
in the house of pious and wealthy men. There, by their former

practice, they are drawn towards God and reach the Supreme
Goal (Gita 6/41,44-45). Such strivers, are far superior to those,
whose aim is to enjoy heavenly pleasures.
(2) Generally, people think that those who die, in day time, in
a bright fortnight, and in the six months of the northward course
of the sun, attain salvation, but those who die in nighttime, in
a dark fortnight and in the six months of the southern passage
of the sun, do not attain salvation. But, actually it is not so.
This description has been given, only for those who go to
higher regions. It does not apply to those, who go to hell or
take birth in evil species. The fact, is that beings go to higher
or lower regions, according to their actions, whether they die,
in the daytime or nighttime, bright fortnight or dark fortnight,
or northern or southern solstice.
Devotees who take refuge in the Lord, attain Him, whether
they die in the daytime or nighttime, bright fortnight or dark
fortnight, or northward course of the sun, or the southward
course of the sun.
Now a doubt arises why Bhisma, a liberated soul, waited
for the northward course of the sun, in leaving his mortal
body. The clarification is, that Bhisma had not to go to the
Abode of God. He being a god named Vasu, had to go to
the world of the gods. There the doors remain closed, at the
time of the southward course of the sun. So, if he went at
that time, he would wait outside, to enter his world. He had
the power to die, anytime, as he willed. So he thought it
better to die and wait, as he could behold Lord Krsna, and
have good company, which would be useful for the welfare of
everyone. So, he left the body, at the time of the northward
course of the sun.
Appendix-Selflessness is Light and selfishness is Dark.
Verse 26] SADHAKA-SAI'uIVANI 1029
In Upanisads the order of the dark fortnight has been given

in different ways-
According to Chandogyopanisad-s-the god of smoke, the god
of night, the god of the dark fortnight, the god of the southern
solstice, the abode of manes, the sky, the moon and then return
to the mortal world (5/10/3-4)
According to brhadaranyakopanisad-s-the deity of smoke,
the deity of night, the deity of the dark fortnight, the deity of
the southern solstice, the abode of manes, moon and then return
to the mortal world (6/2/16).
In Upanisads the dark fortnight has been named-'pitryana',
dhiimamarga' and 'daksinamarga' also.
Link:-The next verse, is the concluding verse, on the topic

of the two paths.
~lCW1Cfi w1 TRit ~ ~: mw l:ffi" I

~q,C04. 4h:4"1I~r¥tqWO£l4IqJff "9:': II ~~ II
suklaknJ.1e gati hyete jagatal,t sasvate mate
ekaya yatyanavrttimanyayavartate punah
These two paths-the bright and the dark, are considered to
be the world's eternal paths. Proceeding by one, a man has not to
return, while taking the other, he returns. 26
Comment:-
'Suklakrsne gati hyete jagatah sasvate mate'-All creatures,
according to their actions, or by God's grace, sometime or
other, receive this human life, and then according to the
actions of this human life, go to higher, middle or lower
regions. Now, it depends upon them, whether they pass along
the bright path or the dark. path, because they are all linked
to the two paths.
So long as, men attach importance to perishable objects

of the world, and have a desire for them,they can go to
lower regions, even after reaching higher ones. Similarly, being
fraction of the Lord, they can go, to the higher regions. So,
a striver should ever be alert and cautious. He should, never
attach importance to perishable things of the world and should
never hate a person, because that person being a fraction of
the Lord, may be inclined towards Him any time.
As the Lord, has declared Yoga as imperishable, the two
paths, bright and dark, are also imperishable and eternal.
'Ekaya yatyanavrttimanyayavartate punal}'-Strivers
proceeding by the bright path, have not to return; they go to
the abode of Brahma, and attain emancipation, with Brahms.
But persons proceeding by the dark path, return i.e., follow the
Link:-Lord Kr~1JO., in the next verse, gives the merit of

knowing, the two paths.
~ ~ ~ \i11 ... ~.n ~ q;~ I

d'l4IR"tcl! Cfil~!i ~).I'9:ffi) ~ II ~\9 II
naite srti partha jananyogi muhyati kascana
tasmatsarvesu kale~u yogayukto bhavarjuna
Knowing these two paths in essence, 0 Partha, no Yogi is
deluded. Therefore, 0 Arjuna, be saturated with Yoga, at all
times. 27
Comment:-
'Naite srtl partha jananyogi muhyati kaScana'-Strivers, who
do not attach importance to perishable objects, are followers
of bright path. But those persons, who are engrossed in
the world and whose aim is to hanker after prosperity and
pleasures, are in complete darkness. People who by controlling
their senses, from the worldly pleasures, perform actions, SUeD

as oblation, penance and charity etc., in order to enjoy the
heavenly pleasures, are also in the dark, because they have/to
return from the higher regions, and have to follow the wheel
of birth and death.
Thus, a striver by knowing the secret of the two paths, becomes
a Yogi i.e., he performs actions without having any desire for
the fruit of actions, because he transcends the pleasures of this
world, as well as, of the next one. Thus, he is not deluded,
A Yogi, is he whose aim, is to remain equanimous, in
acquisition and non-acquisition, of worldly pleasure.
'Tasmatsarvesu kalesu yogayukto bhavarjuna'-One who is
determined, that he has to realize God, remains equanimous,
in favourable and unfavourable circumstances, and incidents
etc. Therefore Lord Krsna directs Arjuna to be established in
Yoga, in the form of equanimity i.e., without being affected, by
favourable and the unfavourable circumstances, he should make .
their right use. In favourable circumstances he should, serve the
world, and in unfavourable circumstances he should renounce,
desire for favourable circumstances.
Appendix-Only the man ridden with desire gets deluded
viz., paves the way to birth and death. The man, who knows the
bright and the dark paths, being selfless, does not pave the way
to birth and death viz., he does not pass by the dark path.
In the seventh verse of this chapter the Lord declared-
'tasmatsarvesu kalesu mamanusmara yudhya ca' and here He
declares-'tasmatsarvesu kalesu yogayukto bhavarjuna'-it
means that thinking (remembrance) of God viz., to worship
God is 'Yoga' and to be established in equanimity viz., to be
detached from the world, is also Yoga. Both have the same result.
1032 SRiMADBHAGAVADGITA [ChapterS
Link:-Lord Kr~1JO., now gives the merit ofbecoming a Yogi.
~ ~ "(N:~ ~
~ ~4Cfit4 ~I
~~~
eimt . ~ '6IleJ'lll ~G II
vedesu yajiie.u tapahsu caiva
dane~u yatpunyaphalam pradistam
atyeti tatsarvamidam viditva
yogi param sthanamupafti cadyam
The Yogi, who knows this secret, transcends the fruits of
meritorious deeds, .attached to study of the Vedas, performance
of sacrifices, austerities and charities, and he attains the supreme
primeval abode. 28
Comment:-
'Vedesu yajiie~u tapahsu caiva danesu yatpunyaphalam
pradtstam atyeti tatsarvamidarit viditva yogi param sthanamupaiti
cadyam'<-The fruit of performing meritorious acts, such as
austerities, sacrifices, penances, charities and pilgrimages
etc., is perishable, because all those acts have a beginning
and an end; so how could their fruit, be imperishable? The
man (soul), because of ignorance gets entangled in perishable
things and persons etc., though, he is an eternal fraction of the
Lord. Thus a striver, who knows the secret of the bright and
the dark paths, described from the twenty-third verse to the
twenty-sixth verse, transcends, the fruits of meritorious deeds,
of the performance of sacrifices, austerities and charities etc.,
because he comes to know that all the worlds of pleasures
from the abode of Brahma downwards are subject to return.
But on attaining, the Lord, there is no rebirth (Gita 8/16). He,
also knows, that he is a fraction of the Lord, and so without
getting entangled in perishable and kaleidoscopic things and
Verse 28] 1033
pleasures, he can ge, in Him. Thus, he can attain,

the primeval Abode 'viz., od* Who has been called in the
twenty-first verse, of this chapter 'Supreme Goal', and 'Supreme
Abode'. :;
I !
The man, who is engrossed in pleasure and prosperity, cannot

know, the Supreme prim#val Abode viz., God. He himself, is
responsible for this ignoHmce,
i
because Of his disinclination for
God. He can wipe out tht.'.s ignorance and error. If he renounces,
the desire for sensual pIe! sure, he can know the supreme primeval
Abode viz., the Lord. 5,' a striver should make the best possible
efforts, to attain the gqal of human life, by renouncing desire,
for perishable pleasure/
At the end of th~,sixth __Chapter, Lord Krsna first, recited
t
the merits of a YOg1 and then called upon Arjuna, to be a
YogI (6/4~), but her, J:Iefrrst aske~ him t~_f?ea~ogI, ~d
then explamed, the , ents of a YQgl. .The reason, 1S that ill
the sixth chapter, the context is of the aspirant, who falls
short of perfection in Yoga. Arjuna, then puts the question,
"He whose mind deviates from Yoga, does not perish?" In
response to his question, Lord Krsna answers, "There is no
fall for him, either here or hereafter. Not only this, even a
seeker of Yoga, transcends the fruit of actions." Therefore, Lord
Krsna, first tells the merit of a Yogi and then orders Arjuna
to be a Yogi, Here, Arjuna puts the question, "How are You
to be known, at the time of death, by the self-controlled?" So,
Lord Krsna answers, "I am attainable by exclusive devotion."
It means, that when a devotee, having total disinclination for
worldly objects, takes refuge only in Him, He is attained,
by that Yogi easily. So' Lord Krsna, first orders him to be a
Yogi, and then explains the merit of a Yogi,
* "I am the prime cause in all respects of gods as well as of other seers"
(Gila 10/2); "I take refuge in that Primal Person (artii 1514)."
1034 SRIMADBHAGAVADGITA [ChapterS
a.% df'Yfc:fd iJl1;tiIJCf~'jdl,«qRttrt1 ilmfclM4i q)J/:t/lt4

JJfI'JiWJ/'i'1tiCfl~ a11#(iI~1414) 0fI111E!41Sfil.lTll: IIG II
om tatsaditi sfimadbhagavadgltiisupani~atsu brahmavidyiiydm
yogasiistre srlkr~1Jiirjunasarhviide aksarabrahmayogo
ndmastamo'dhydyali
Thus with the words-c-Om, Tat, Sat, the names of the Lord,
in .the Upanlsad of the Bhagavadgita, the knowledge of Brahma,
the Supreme, the scripture of Yoga and the dialogue between
Sri Kpj;J.1a and Arjuna, this is eighth designated discourse:
"The Yoga of the Imperishable Brahma,"
The terms 'Aksara' (Imperishable), and 'Brahma', stand for
God Who is attributeless-formless; with attributes-formless;
and endowed with, attributes and form. The thought of
anyone of the three kinds, leads a striver to, union with
~,-
God. Therefore this chapter is designated:"The Yoga .of the

Imperishable Brahma."
Words, letters and Uvaca (said) in the Eighth Chapter
1. In this chapter in 'Ath~tamo'dhyayal;l' there are three
words, in 'Arjuna Uvaca' etc., there are four words, in verses
three hundred and seventy-seven words and there are thirteen
words of colophon. Thus, the total number of words is three
hundred and ninety-seven.
2. In 'Ath~tarno'dhyayal;l' there are six letters, in 'Arjuna
Uvaca' etc., there are thirteen letters, in verses there are nine
hundred and forty-five letters, and there are forty-seven letters
of colophon. Thus the total number of letters, is one thousand
and eleven. Out of the twenty-eight verses of this chapter, each
of the ninth, eleventh and twenty-eighth verses, is of forty-four
letters, the tenth verse is of forty-five letters, and each of the
remaining twenty-four verses, is of thirty-two letters.
3. In this chapter 'Uvaca'(said), has been used twice-'Arjuna
Uvaca' once, and 'Sribhagavanuvaca', once.
SADHAKA-SANJIvANI 1035
Metres Used in the Eighth Chapter

Out of the twenty-eight verses, of this chapter, in the
ninth, tenth and eleventh verses, there is 'upajati' metre; in
the twenty-eighth verse there is 'Indravajra', metre. Out of
the remaining twenty-four verses, in the third quarter of the
second verse, and first quarter ofthe fourteenth verse, 'bha-gana'
being used there, is 'bha-vipula' metre; in the third quarter of
the twenty-fourth verse, 'ma-gana' being used there, is 'rna-
vipuia' metre; in the first quarter of the twenty-seventh verse
'ra-gana' being used there is; 'ra-vjpula' metre; and in the
first quarter and the third quarter of the third verse 'na-gana'
being used there, is 'jatip~a-vipuIa' metre. The remaining
nineteen verses are possessed of the characteristics of right,
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The cosmic form in Kaurava court
The liberating Lord KnJ.1a
Old age
Sickness Death
;m~ Four stages

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11081
II Om Sri Paramatmane Namah II
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Srimad Bhagavadgita
• Sadhaka-Saiijivani [with Appendix]-Vol. n
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By Swami Ramsukhdas
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· II Shri Hari II
Contents
I-N-j-n-th-.-C-h-a-p-te-r-
Rajavidya-Rajaguhya (Science of Sovereigns

& Royal Secrets) Yoga
1-6 Description of Vijfiana (Realization) with its glory.... 1037-1058
(Knowledgeand Realization 1039;An Exceptional
Fact1046;AVitalFact 1052;AnImportantFact 1056)
7-10 Description of NewCreation and FinalDissolution..... 1059-1067
11-15 Condemnation of those who don't know God's
glory; mention of those who embrace a demoniac,
devilish and deluding nature and description of
the worship of those devotees who embrace the
divine nature .....................•: 1068-1079
1~19 Description of God's glories in the form
of effect and cause .......•....................................... 1079-1087
20-25 Worship with and without an interested
motive with fruit.. 1087-1101
(An Important Fact 1096, 1100)
2~34 Offering of objects and actions to God, the
fruit of this offering; Description of those
who are eligible for devotion and description
of devotion 1101-1141
(An Important Fact 1103, 1106, 1109; A Vital Fact
1121,1128, 1131;AnExceptional Fact 1127; An
Important Fact 1136; Harmony of the Topic in the
Seventh and the Ninth Chapters 1137)
Words, letters and uvaca (said) in the ninth chapter 1142
Metres used in the ninth chapter .. 1142
ITenth Chapter I
Vibhiiti (Divine Glories) Yoga
1-7 Mention of the glory - and Yoga of the
Lord and the reward of knowing them 1143-1160
(IV)
8-11 Devotion to God and its fruit; and the
glory of God's grace 1160-1172
12-18 Arjuna eulogizes the Lord and prays to
Him to describe His Yoga and glories 1173-1182
19--42 Description of the Lord's glories and Yoga
by Him 1182-1221
Words, letters and uvaca (said)· in the
tenth chapter . 1222
Metres used in the tenth chapter . 1222
IEleventh Chapter I
VisvariipadarSana (TheVision ofthe Cosmic Form)Yoga
1-8 Arjuna requests the Lord to reveal His Cosmic
Form; the Lord confers divine vision on him ..... 1223-1238
9-14 Saiijayadescribes the Cosmic Form to Dhrtarastra ..... 1238-1244
15-31 Arjuna beholds the Cosmic Form and eulogizes it.. .. 1245-1271
(An Important Fact 1246; A Vital Fact 1254)
32-35 The Lord introduces His most terrible form
and orders Arjuna to fight... 1271-1279
(An Important Fact 1277)
36-46 Arjuna eulogizes the Lord in. His Cosmic
Form and offers prayer to Him 1279-1299
47-50 The Lord explains that the Cosmic Form is very
rare indeed and consoles Arjuna who is terrified ..:.1299-1312
(An Important Fact 1301; How Long did Saiijaya
and Arjuna have that divine vision? 1307)
51-55 The Lord glorifies His four-armed form and the
means by which it can be seen 1312-1323
(An Important Fact 1319,1321)
eleventh chapter . 1323
Metres used in the eleventh chapter . 1324
(V)
ITwelfth Chapter I
Bhakti (Devotion) Yoga
1-12 The Lord pronounces His verdict who is superior
the worshippers of GOd with attributes or
without attributes; and mentions four spiritual
paths which lead to God-realization 1326--1387
(An ImportantFact 1339, 1349, 1362; An Important
Fact Pertaining to God-realization 1365; An
Important Fact Pertaining to the Renunciation
of the Fruit of Action 1381; An Important
Fact Pertaining to Spiritual Discipline 1384)
13'-20 Thirty-nine marks of the devotees who have
realized God . : 1387-1423
(A Vital Fact 1411; An Important Fact Pertaining
to This Topic 1414)
Words, letters and uvaca (said) in the twelfthchapter 1423
Metres used in the twelfth chapter ~ . 1424
IThirteenth Chapter I
~etra-~etrajfia (Field & Knowers)-Vibhiiga Yoga
1-18 Discussion of Ksetra (body), Ksetrajfia (soul),
knowledge and worth-knowing (God) withdevotion 1425-1477
(A Vital Fact 1428; An Important Fact 1441,
1443, 1448, 1461)
19-34 Discussion on Nature and soul 1478-1517
(A Vital Fact 1501)
Words, letters and uvaca (said) in the thirteenth
chapter . 1518
Metres used in the thirteenth chapter . 1518
IFourteenth Chapter I
GUl}atraya (Three Modes)-Vibhiiga Yoga
1--4 Glory of knowledge and emanation of creation
from the union of Nature and soul., 1519-1527
5-18 Description of the three modes of Nature (of
goodness, of passion and of ignorance) 1527-1560
(An Important Fact 1528, 1538; A Vital Fact
1547; An Important Fact 1555, 1559)
(VI)
19-27 Means of God-realization; and marks of the man
who has transcended the three modes of Nature.... 1561-1579
fourteenth chapter 1579
Metres used in the fourteenth chapter 1580
IFifteenth Chapter I
Purusottama (Supreme Entity) Yoga
1-6 Description of the tree of creation; and
surrender the self to God, having cut asunder
this tree, and the Abode of God 1582-1619
(An Important Fact 1595; An Important Fact
Pertaining to Dispassion 1597; Some Easy Means
of Renouncing This Affinity for the World 1599;
An Important Fact 1610, 1612)
7-11 Reality about the soul (self) and description of
those who know it and those who don'tknow it .... 1619-1653
(An Important Fact 1624, 1637, 1638; A
Vital Fact 1642, 1647)
12-15 Description of the glory of God 1653-1670
(An Important Fact Pertaining to God 1662; An
Important Fact Pertaining to the Topic 1666; A
Vital Fact 1668)
16-20 Description of Ksara (perishable, the mundane),
Aksara, the imperishable (soul) and the Supreme
Soul (God) and conclusion of the chapter 1670-1687
fifteenth chapter 1688
Metres used in the fifteenth chapter 1688
I Sixteenth Chapter I
Daivasura (Divine & Demoniacj-Vfbhaga Yoga
1-5 Description of divine and demoniac traits
with their fruits 1691-1726
(A Vital Fact 1716, 1719)
(VII)
Verse No. Topic Page No,
6--8 Mention of the outlook of the people who
embrace the demoniac nature, having a
. disinclination for virtuous actions 1726--1735
9-16 Impure conduct and ambitions with fruit of the
men embracing the demoniac nature 1735-1747
17-20 Evil nature of the people possessing a
demoniac disposition and their evil effect.. 1747-1755
21-24 Inspiration to act according to the ordinance
of the scriptures, by being free from desire, anger
and greed which aretheroots of alldemoniac traits ...... 1755-1763
Words, letters and uvaca (said). in the
sixteenth chapter , .. 1764
Metres used in the sixteenth chapter . 1764
ISeventeenth Chapter'
Sraddhatraya (Threefold Faith)-Vibhaga Yoga
1-6 Description of three kinds of faith and the
people who possess a demoniac nature 1765-1779
7-10 Description of tastes of food of the three
types of persons of the modes of goodness,
passion and ignorance ~ 1780--1789
(An Important Fact Pertaining. to the Topic
1784; An Important Thought Over Food 1786)
11-22 Three kinds of sacrifice, austerity and charity..... 1789-1816
(What is Sattvika Sacrifice? 1790; An Important
Fact in Connection with Gifts 1813, Gifts and
Their Fruits 1813)
23-28 Explanation of the sacred appellations Om,
Tat and Sat; and description of the 'Asat' (unreal
or naught) action : , ,.. 1816-1827
seventeenth chapter .. 1827
Metresused in the seventeenth chapter . 1828
(VIII)
IEighteenth Chapter I
Mokljasannyisa (Liberation by Renunciation) Yoga
1-12 Description of different views on renunciation;
and the Discipline of Action 1831-1876
(A Vital Fact 1853; An Important Fact in
Connection with Actions 1858)
13--40 Description of the Discipline of Knowledge 1876-1939
(A Vital Fact 1896; An Important Fact 1909,
1922·,1932, 1934)
41-48 Description of the Discipline of Action with
devotion 1939-1975
(An Important Fact 1940, An Important Fact
Concerning Cow-Rearing 1947; What do
natural duties mean? 1950; An Important Fact
1959,1964, 1970)
49-55 Description of the Discipline of Knowledge 1975-1991
56-66 Description of devotion to God 1991-2052
(An Important Fact Pertaining to Love 1996;
An ImportantFact 2002,2008,2012; An Important
Fact Pertaining to Refuge 2032; The Secret of
Refuge 2043)
67-78 Glory of the Gita., 2052-2088
(A Vital Fact 2074)
'eighteenth chapter................................................ 2088
Metres used in the eighteenth chapter 2089
Appendices:
I Bird's-Eye View on the Gita 2090-2094
II Methods of Recitation of the GIta 2095-21 00
Arati..................................................................... 2101
Terminology (Glossary)-according to Hindi
alphabet. 2102-2114
II S. hri Hari II
Ninth Chapter
INTRODUCTION
In the seventh chapter, Lord Krsna was unfolding to Arjuna
knowledge (wisdom) with realization (real knowledge of manifest
Divinity). But in between, Arjuna at the beginning of the eighth
chapter, raised seven questions. So Lord Krsna, by answering
the first six questions, in brief, answered, in detail the seventh
question-"How are you to be known at the time of death by
the self-controlled?"
Now, the Lord starts the same topic of Knowledge (Jfiana),
with Realization (Vijiiana), in the ninth chapter.
NI"JJl/qIjCflT:i
let U "ff ~~dq~IUI'1'({~a I

~~ tI~I(€I1 ~~II ~ II
sribhagaviinuviica
idam tu te guhyatamarit pravaksyamyanasuyave
jiianaril vijiianasahitarit yajjiiatva moksyase'subhat
To you who is free from the carping spirit I shall now unfold
the most mysterious knowledge (Jiiana), along with realization
(Vijiiana) by knowing which, you will be released from evil Le.,
the evil of worldly birth and death. 1
Comment:-
'Idam to te guhyatamam prava~yamyanasiiyave'-Lord Krsna,
has used the term 'Idam' (this), to highlight the topic, which he
wants to unfold. To state its merit, He has used the superlative

form, of the adjective-'Guhyatamam' (most profound). It means,
that this knowledge combined with realization, is most profound.
It has been called, a 'sovereign secret', in the second verse, and
'the greatest secret', in the sixty-fourth verse of the eighteenth
chapter.
Here, in thischapter, first He used the expression 'Guhyatarnam'
(the most profound), and later (in 9/34) used 'Manmanabhava'
(fix your mind on Me), while, in the eighteenth chapter, first
He used the expression 'Sarvaguhyatamam' (the most secret of
all), and then (in 18/65) said 'Manmanabhava' (fix your mind
on Me). It means, that the same topic has been explained here,
as well as, there.
This most profound secret cannot be disclosed to all, because
the Lord has described His own merit,in it. One who possesses
a critical spirit, in the least, can take the contrary meaning,·that
Lord Krsna, is boasting of His own merits. The Lord wants to
say to Arjuna, that he is devoid of a carping spirit. So He, will
unfold the most profound knowledge, along with realization to
him viz., He will explain the 'Tattva' and also the methods for
its realization.
Secondly, He means to say, that every human being is eligible
to take refuge in Him. Even the vilest sinner, belonging to any
caste, creed, country and colour, deserves to seek refuge, in
Him. So, by taking refuge in Him, he can attain Him. Hence
He wants to disclose this secret.
The Lord uses the term 'Tu' (indeed), as He could not say, in
the seventh chapter, all that He wanted to say. So, He declares,
that He will amplify the same topic again.
'Jiianarn vijiianasahitam'-The belief, that the Lord is the
root of the universe, is 'Jfiana' (Knowledge), and the realization
that in the universe, there is nothing besides the Lord is 'Vijiiana'
(real knowledge of manifest Divinity). In the first half, of the
preceding verse, the Lord has eulogized 'Knowledge along with

Realization', by the terms 'Idam' and 'Guhyatamam'.
I Knowledge and Realization . I·
. "By having this knowledge, combined with realization. you
will be freed from evil. This knowledge is a sovereign science, .
and a sovereign secret etc. Men; devoid of faith in this Dharma
(Duty), revolve in the path of the mortal world" (9/1-3). By
saying so the Lord explained 'Knowledge'. "Ali this universe is
pervaded. by Me in My unmanifest form i.e., in this universe,
there is nothing else besides Me" (9/4-6). By saying so He
explained 'Vijfiana',
"All beings compelled by their own nature go into My
Prakrti (the prime cause), at dissolution and at the beginning
of creation, I bring them forth again. But these actions,do not
bind Me. With Me as a supervisor, nature brings forth, thewhole
creation. Fools, not knowing My supreme nature,think low of
Me. Senseless persons with vain hopes, vain actions and vain
knowledge, have embraced a nature, whichis fiendish, demoniacal
and delusive. Great souls, possessing divine nature, knowing
Me as imperishable and prime cause of creation, worship Me
constantly, with an undivided mind. Others, through their offering
of knowledge, worship Me as their very self etc." (917-15).
By saying so, the Lord explained the term 'Knowledge'. "I am
a Vedic ritual, I am sacrifice, I am an offering to the departed
(ancestors), I am a medicinal herb etc., and I am, a being as well
as, non-being, i.e., I ambverything" (9/16-19). By saying-
so He explained, 'Vijfiana', "Those who worship Me through
sacrifice, to seek access to heaven, having enjoyed the vast world
of heaven, return to the world of mortals, on the exhaustion of
their merit. To those, who worship Me with exclusive devotion,
I attend to their needs and preserve what is already possessed,
by them. These devotees, who endowed with faith, worship other
gods, worship Me ignorantly. Those who do not know Me.as
1()4() SRUMADaHAGAVADGITA [Chapter9
the Enjoyer and Lord of all sacrifices, fall. Those who offer Me
with devotion a leaf; a flower, a fruit or even water etc., and all
their actions, are freed from the bondage of actions" (9/20-"'--28).
By saying so, He explained, 'Knowledge'. "I am equally present
in all beings; there is none hateful or dear, to Me, But, those
who worship Me with devotion, are in Me and I am in them"
(9/29). By saying so, He explained, 'Vijiiana'. In the next five
verses (from 9/30-34) 'Vijfiana' has further been explained,"
'Yaijiiiilva molqyaseSubhiit'-Mfinity with unreal, is an evil
which is the cause of birth in good and evil wombs. This affinity,
is not natural and real, itis merely assumed, by error. So, a man
can be liberated from this assumed affinity, by not strengthening
it. Actually man (soul) is an eternal fraction of the Lord, but
assumes its affinity of 'I'ness and 'Mineness', with the body and
the world, and thus dies and is, reborn. When he realizes reality
or he is inclined towards God, then he is released from the evil
of worldly, birth and death.
Appendix-The world is manifest. Karmayoga (performance
of action in a disinterested manner) being unmanifest is secret.
Being more secret than Karmayoga, Jfianayoga (knowledge of
the self) is more secret. Being more secret than even Jiianayoga,
Bhaktiyoga is the most secret. The secret (guhya) and the more
secret (guhyatara) are worldly but the most secret (guhyatama)
is unworldly.
All worlds, from the abode of Brahma downwards, being
·subject to rebirth, are evils (Gita 8/16). Having known the
most profound topic, a man is totally liberated from the evil of
worldly birth and death. A man is liberated from this evil by
Karmayoga and Jfianayoga also but here liberation from the evil
means-there should not be any other entity in the least besides
God and there should not remain even the subtle iota (trace) of
* It does not mean that Jiiana and 'Vijiiana' are water tight compartments
and they don't include each other.
Verse. 2] SAI:>HAKA-SA,NJiVANi 1041
ego which causes philosophical differences.

"To know the self is 'Joana'and 'to know Godin full' is
'Vijiiana'. Within 'nirguna' (attributeless God), 'saguna' (God
in full) is not included but within 'Saguna', 'nirguna' is
included, therefore the knowledge of 'Saguna' is 'Vijoana' viz.,
special 'Joana'.
, ,""",,",,,,,'P4"-~i,",,,,,,",,,,,
Link:-In the next verse, Lord Kr~1].a mentions, the merits
of Knowledge with Realization.
~ ,(1\il1tP ~I
~.Ql<f. ««& ~II~II
rijavidyi rijaguhyaril pavitramidamuttamam
pratya~ivagamaritdhannyarit susukharit kartumavyayam
This lmowledge(Jiiina) with realization, is the sovereign of
sciences, and mysterious, and is, supremely holy, most excellent,
directly realizable (attendant with virtuejvery easy to practise and
is imperishable. 2
Comment:-
'Rajavidya'-This knowledge with Realization, is a sovereign
science, after knowing which, nothing remains to be known.
. At the beginning of the seventh chapter, Lord Krsna said,
"After knowing My entire form, nothing else remains to be
known." He declared at the end of the fifteenth chapter, "The
undeluded person who knows Me, beyond perishable Matter and
superior to the imperishable soul, knows all i.e., nothing else
remains to be known to him."
So it seems that greater importance has been attached to the
Lord Who is endowed with attributes and form in comparison
to other forms whether manifest or unmanifest, attributeless or
with attributes.
'Rajaguhyam'-This is a sovereign secret, because in. the
1042 SRUMADBHAGAYADGITA [Chapter 9
world there is nothing more secret, than this.

As an actor, in a play conceals his original identity, similarly,
the Lord is not manifest to all (Gitii 7/25), because men devoid
of devotion have a critical spirit. But, He becomes manifest
to His loving devotees. To disclose his identity is something
very secret.
'Pavitramidam'-This science is supremely holy and is a
purifier. By this science, even the vilest sinner becomes instantly
virtuous viz., holy and secures, lasting peace (9/31).
In the tenth chapter, Arjuna addressed Lord Krsna, as the
greatest purifier(10112); in the fourth chapter, Lord ~Q.a declared,
that in the world there is no purifier like knowledge (4/38), and
here He declares Knowledge with Realization, (by using eight
adjectives) as a purifier. It means, that the Lord and His name,
form, sport, place, thought, utterance, loud-chanting, meditation
and knowledge etc., are holy and purify i.e., everything of the
Lord is a great purifier, which purifies all beings.
'Uttamam'-This science, is super-excellent,because it makes
My devotees, the most noble. One becomes so noble, that I obey
him. About those devotees, the Lord declares, "They abide in
Me and I abide in them" (9/29) i.e., by being absorbed in Me,
they become one, with Me.
'Pratyaksavagamamt--Jt is directly realizable. The more one
knows it, the more uncommon, he becomes. As soon as, he knows
it, he secures lasting peace. Thus it is directly realizable.
'Dharmyam'-It is virtuous. All the actions performed,
for God-realization without a desire for fruit, are included in
virtuous actions.
In the second chapter, Lord Krsna said to Arjuna, "There
is nothing more welcome for a man of the warrior class, than
a righteous war" (2/31). It means, that all actions performed
according to one's caste and stage (order) of life, sanctioned by
scriptures, are virtuous. Besides these, all the means for God-
Verse 2] , ' SADHAKA-SANJIVANl 1043
realization and all divine traits, have also been called immortal
Dharma (Righteousness), (Gita 12/20).
·Avyayam·.......It is imperishable. The Lord has also said, that
His devotee never perishes (9/31).
'Kartwil susukham'<-It is very easy to practise. How easy
it is to offer a leaf, a flower, a fruit or water etc., to God, by
regarding therri as His (9/26)!If a devotee offers somethings to
God, thinking these as his own, the Lord reciprocates them, an
infinite times, more. But, if he offers them, to Him regarding
them as His, He offers Himself to him. How, easy it is! By doing
so, He has only to rectify his error.
The Lord, is easily attainable, because He pervades everywhere,
every time, in all the persons and things etc. Whatever is seen,
heard and grasped therein, He pervades. All men are His, and
He is theirs. But, they without realizing this real affmity attach
importance to Matter and thus follow, a cycle of birth and death. If
they pay a little attention to Him, they will perceive a singularity
in Him, and will realize that they have no affinity with nature,
but they have very innate relationship, with God.
ApJMlndix.....Karmayoga and Jfianayoga is 'raja-vidya'
(sovereign science) and Bhaktiyoga is 'raja-guhya' (sovereign
secret). In the fourth and fifth verses of this chapter 'raja-vidya'
and in the thirty-fourth verse 'raja-guhya' has been specially
mentioned.
'Pratyaksavagamam'-It bears direct fruit. Peace is attained by
Karmayoga, salvation is attained by Jiianayoga and love (devotion)
is directly attained by Bhaktiyoga. By taking refuge in God,
a man directly becomes free from fears, sorrows, worries and
doubts. The realization of theselfwhichis truth, consciousness
is also direct. 'Dharmyam'<-Jt is not devoid of virtues, but it is
virtuous, it is imbued with virtues. Having known it, the human
life becomes successful viz., nothing remains to be done, nothing
remains to the known and nothing remains' to be attained.
'Susukharn kartum'-It is very easy to practise because

God is naturally attained. All is God- it needs no labour, it
is mere acceptance. From the view point of Karmayoga, if the
things, which are not ours but which are of others, are used is
rendering service to others, what force is needed in it! From
the view. point of Jfianayoga, if we get established in the self,
what force is needed! From the view point of Bhaktiyoga, if we
surrender ourselves to God, what force is required! All these
disciplines culminate easily.
'Avyayam'<-dn fact this is the imperishable and final entity
beyond which there is nothing else.
, Link:-When it is very easy to practise and is also a

sovereign science, why do people not avail themselves of it?
The answer comes:
3t~: 'I'6 EU
gnf't<4I't<4 q(.+fq I
an..tlI l:If ~ ~ey;'t"i flHCiMA II ~ II
aSraddadhanal} pu~a dharmasyasya parantapa
aprapya maril nivartante mrtyusamsaravartmanl
People devoid of faith in this Dharma, fail to reach Me, 0
oppressor of the foes, and they whirl in the path of the world of
death Le., they remain caught up in the recurring cycle of births
and deaths. 3
Comment:-
'Asraddadhanlib purusa dharmasyasya parantapa'-'Dharma',
is of two types-'Svadharma' and 'Paradharma'. Ever existent self
is, 'Svadharma', and nature and its evolutes, is 'Paradharma'. In the
preceding two verses, the Lord promised to explain Knowledge
with Realization, and eulogized it by assigning eight merits.
This is mentioned here, as 'Dharma'. People devoid of faith,
are those, who are absorbed in worldly perishable things, by
regarding these as real.

What a wonder it is, that men have faith in bodies, families,
wealth and property etc., which are kaleidoscopic and depend,
on them! They do not reflect, how long they will remain with
bodies, and how long those bodies will remain, with them. They
should depend on the self, or on God.
'Aprapya marilnivartante mrtYusarilsaravartmani'-The Lord
says that He is present in all climes, times, things and persons and
He is ever attained. Those who have faith in the mundane instead
of attaining Him, whirl in the path of birth and death. If they are
born, they have to die; if they die, they are to be born. To whatever
species, they go, they assume affmity with those species. Actually
their connection with those bodies, is constantly severing. This
affinity, cannot last long. Such people, revolve in the path of the
mortal world. Even after reaching higher regions, as the abode of
Brahma etc., they have to return (8/16,25; 9/21). It means, that there
is rebirth, so long as they do not attain God.
The Lord, while using the expression 'Mrtyusamsaravartmani',
means that they revolve in the path of the mortal world. In the
seventh verse of the twelfth chapter, the world has been called,
an ocean of birth and death.
God by his grace, suspending the fruit of actions, bestows
this human body, so that men may attain salvation. But, by seeing
those who, by missing this golden opportunity for salvation,
follow a cycle of birth and death. God pities them and repents
His action because those fools, without attaining Him, descend
into a still lower plane (Gita 16/20).
'Aprapya mam'-This expression, shows that a man has got
a right to realize God. In the twentieth verse of the sixteenth
chapter, also Lord Krsna expresses His view that even a demoniac-
natured man can, attain Him. So the Lord declares, "Even the
vilest sinner, can become virtuous and secure, lasting peace"
(9/30-31) and "Even the most sinful of all sinners, can cross all
sins by the raft of Knowledge" (4/36).

There was a city, surrounded by high walls, having an
exit. A blind man with the help of a stick, wanted to grope his
way out of the city. But, as soon as he neared the exit, he had
an itching sensation. So, he began to. scratch his skin, and he
missed the exit, and went ahead. This routine continued, and he
could not go out. Similarly, this soul revolves in heaven, hell
and eighty-four lac forms of lives, but is unable to be liberated.
So, the Lord by this grace, bestows this human body, so that he
may be freed from the cycle of birth and death. But he suffers
from itch, for pleasure, and by hankering. after prosperity and
pleasures, he dies and follows, the cycle of birth and death.
This soul is an eternal fraction of the Lord, and He is its
real, abode. So, after attaining Him, there is no return, as has
been declared in the Gita, time and again: "One who knows
My birth and activities divine, does not take birth again, but
attains Me" (4/9); "Those who merge in Him, have no return"
(5/17); "Those who attain the Supreme Abode, don't return"
(8121); "Having reached which, one never returns" (15/4);
"Having reached which, men don't return" (15/6). The Srutis,
also declare the same.
Generally, people think that they are worldly, and so birth
and death, is a natural process. But, it is perfectly wrong. A man
is a fraction of God, and so he belongs to God's Abode. He is
eternal and sentient, while the world is kaleidoscopic, perishable
and insentient. So, he has no real affinity with the world, but he
has assumed his affinity with it. The bodies, come back, again
and again (8/19) while his self remains, the same.
He can never, have union, with the world and disunion from
God. He may go to heaven, hell, eighty-four lac forms of lives,
or through a human life, he cannot be separate, from God. But,
VerseS] SADHAKA-SANJIv ANi 1047
in other births,be-sides the human birth, he cannot recognize God,

because his discrimination is not aroused. In this human life,he
has got an opportunity to recognize Him, because He by His
grace has bestowed upon him the power of discrimination. that
he could recognize. Him and attain Him. But it is very surprising
and.indeedshocking, that he instead of attaining Him,circulates,
in the path of the mortal world.
We have come to this human world. to attain salvation.
But. we get attached to bodies, families, wealth, property etc.,
which are not ours, and forget that we belong to God. and
to His Abode. So, we think. that it is very difficult, to attain
Him. The fact is. that it is very easy to attain Him, because He
pervades everytime, everywhere, all things, men, incidents and
circumstances etc., and all are, in Him. So, we are ever .with
Him and He is ever with us. We cannot be separate, from Him
and He cannot be separate, from us.
It means. that we do not belong to this mortal world" and
this mortal world (including men, things. bodies etc.,) does not
belong to us. We are only God's, and only God is, burs.
Appendix-People devoid of faith in the glory of 'Jfiana'
with 'Vijfiana' mentioned in the preceding verse. don't derive
benefit from it but remain engrossed in perishable pleasures by
attaching importance to them. Therefore they.Instead of attaining
God. follow the cycle of birth and death; having renounced the
natural path of immortality, whirl in the path of death.
The expression 'aprapya mam' means that inhuman body
there was an opportunity to attain God. The man was in dose
vicinity to God-realization but devoid of faith, he, instead of
attaining God, goes on whirling in the world. He instead of
believing the .ever present entity, believes in the unreal which
does not stay even for a moment. His heart is so impure that
he, having perceivedthe direct influence of God, hasno faith in
Him. As having perceived the direct benefit in the association
1048 SRiMADBHAGAVAOOITA [Chapter9
with the good and in loud chanting of the holy names of God
etc., be is not specially engaged in them. At the sudden death of
some near and dear one or in any other sudden sad occurrence,
he develops temporary dispassion but does notremain constant
in it. On 21st September, 1995 in the entire world the idols of
Lord Ganesa drank nillk ~d the people saw this incident with
their own eyes. But several People who regard themselves as
intelligent (wise) didn't believe in this incident and contradicted
it by the medium of newspapers and T.V. etc. In the assembly
of Kauravas when DUQsasana made an effort to make Draupadi
naked .by pulling her Sari, by God's grace there was a heap
of Saris and Duhsasana's all efforts failed. Having seen such
a miracle before their own eyes" 'the Kauravas didn't come to
their senses. Therefore those whose intellect is Tamasika (of
the nature of ignorance) and impure, they are not influenced
by such unique incidents. They don't believe in such incidents.
They see all things perverted (Gita 18/32). Such people devoid
of faith, by renouncing the path of immortality, follow the path
of death in which there is nothing but death. They follow the
path by which they may never attain God.
By being attached to apara, a man whirls in the path of
death. If he, instead of being attached to apara, is attached to
God, the master of that apara, he will be liberated from the
wheel of birth and death forever. A man can be liberated in
this life and can even attain God's love (devotion) which is
far superior to salvation. But having possessed such a high
qualification, eligibility and competence, he follows the path
of death. Therefore the Lord with pity utters-'aprapya marn
nivartante mrtyusamsaravartmani' and 'mamaprapyaiva kaunteya
tato yantyadhamam.gatim' (Gita 16120). It proves that now there
is the golden opportunity to attain salvation. If a man himself is
engaged in attaining salvation, then dharma, the scriptures, the
exalted souls, the world and God-all help him.
F;:,IF;:,I'A~~*F;:,IF;:,I
SADliAKA-SANJiVANI 1049
Linki-sln the next two verses, thereis description of the,

sovereign science, which IS mentioned, in the first two verses.
"'~ ~ ,~ 'iF.'a:CQ'ffi~1
~,~ ... T.Ilt~: 11)t II"
';f,,~~. ~ ~,'1f'41JI~~1
~ ~ ~ QQI(44' ~:n~ u
, "
maya .tatamidarilsarvaril jagadavyaktainiirtina

matsthani sarvabhiitaJii, na ciiharil tesvavasthitah
na ca matsthani' bhiitani paSya me yogamaisvaram
bhiitabhrnna ca bhiitaStho mamatma bhiitabhavanaJ,
All. this universe is pervaded by Me in My unmanifest form.
All beings abide in Me, but I do not abide in them. Nor does the
whole creation vest in Me; look at My divine Yoga (power).,Being
the creator and sustainer of beings, I, do not in reality, dwell in
them. 4·5
Comment:-
'Maya tatamidaril sarvaril jagadavyaktamiirtina'-The Lord's
manifest form (Sakara) is that which is perceived by mind, intellect
and senses, while His unmanifest fonn(Nirakara) is that, which
is not known by mind, intellect and senses. Here, the Lord by the
term 'Maya', (by Me}, has explained His manifest form, while by
'Avyaktamtirtina', His unmanifest form, It means, that He exists,
in both the forms. The Lord, here wants to' express the forms in
entirety. The difference in His forms, is according to sects and
creeds. In fact He is the same, though He is called by different
names' and attributes.
Inthe Gita, wherever there is a description of the real and
the unreal, for the real (soul) it is mentioned "By which all this is
pervaded" (2117) because, being a portion of the Lord, like Him,
it pervades everything. Where, there is description of worship,
of the Lord endowed with attributes and formless, there it is
1050 SroMADBHAGAVADGITA [Chapter 9
mentioned as "By whom all this is pervaded" (8/22). Where, there

is description of worship, of the Lord through performance of
duty, there also, it is mentioned, "By whom all this is pervaded"
(18/46). For inaking synchronous adjustment with these statements,
He declares, "All this universe, is pervaded by Me." _
'Matsthiinisarvabhiitini'-Allbeings abide, in Me i.e., all
this universe in the form of higher and lower nature, abides
in Me because all emanate, from Me, abide in Me and also
merge, in Me.
'Na caharil t~vavasthital}'-Now the -. Lord, makes a
contradictory statement, by saying that, He- does not abide in
them. The reason is; that if He had abode in them, with their
decay and death, He would also have decayed and died. But it is
not so, because the worldly bodies and things are kaleidoscopic
and perishable, while in Him, there is not even the slightest
modification. He remains detached; from them, established, -in
His Own Self.
When He declares, that He abides in them, He means that
they seem to exist, because of His existence.
'Na ca matsthiinibhiitini'*-He again declares, that the beings
do not dwell, in Him. The reason is, that if the beings had dwelt
in Him, like Him they would not have undergone any change
in them, and they would not have perished. It proves, that they
do not dwell in Him.
Now, the contradictory statements are further explained; by
means of an illustration. The Lord, abides in the world and the
world abides in the Lord; the Lord does not abide in the world,
and the world does not abide in the Lord. Waves, are in water
and water is in waves, but waves have no existence of their
own, besides water. Similarly, the world has no existence of its
own, besides the Lord, because like waves, the world (beings)
* It may also meanthat beings don't acceptthat they are establishedin God,
they accept them to be establishedin Nature so they are not establishedin him.
Verse 4-5] SADHAKA-SANJIvANI 1051
emanates, from the Lord; dwells in Him and merges in Him. Thus
the Lord abides in the world, and the world abides in the Lord.
But, if we do not accept the independent existence of waves,
because they have no existence, besides water, there is neither
water in waves, nor waves in water, there remains only water,
which appears as waves. Similarly, neither God abides in the world,
nor does the world abide in God; the world has no existence of
its own, besides the Lord, "All this is God" (7/19).
All the earthenware vessels, are of nothing, .besides clay.
So, there is clay in these and they are in clay. But actually, it
is not so. If there had been clay in earthenware vessels, with
the destruction of the earthenware vessels, clay would have been
destroyed. But it is not so. Similarly, if earthenware vessels, bad
been in clay, they would remain safe forever, like clay. But it is
not so. It means, that earthenware vessels, are not in clay. In the
same way, neither God dwells in the world, nor does the world
dwell, in God. If God dw~lt in the world, He would die, with
the death of the world. But, He does not die. It means, that He
does not dwell in the world. He is established in His own self.
Similarly if the world dwelt in God, the world would continue
to exist, with the existence of God. But as the world perishes,
so the world does not dwell, in God.
When a man, from a distance thinks of the Ganges and its
bank, at Haridvara, he forms an image of the scene, of devotees
bathing, fish jumping and the clock tower etc., but actually these
do not exist there. Similarly, this world, is a manifestation of the
Lord's, pursuit of mind. But, when He renounces this pursuit of
mind, there is no world, there is only God.
Thus, if we accept the existence, of the world, God dwells
in the world and the world dwells, in God. But if we realize
reality, there is neither God, in the world nor is the world, in
God, there is only God. This is· the view, of liberated souls and
perfect devotees.
'pa§ya me yogamaiSvaram'*-The Lord's divine power, is

that, though He dwells in the entire world and the entire world
dwells in Him, He does not dwell in the world, and the world
does not dwell, in Him i.e., He being detached from the world,
is established in Him. It means, being manifold, He is One and
there is nothing in the universe, besides Him.
The term 'pasya' means to 'know' and 'to see'.1Iere it means
'to know', while in the eighth verse of the eleventh chapter it
means, 'to see'.
'Bbutabhrnna ca bhiitastho mamatma bhiitabhavanal}'-The
Lord, is the creator and the sustainer of all beings, but He does
not dwell in them i.e., He does not depend on them, and is not
attached to them. The same fact, has been pointed out by Him, in
the seventeenth verse of the fifteenth chapter, when he declares,
"The Supreme Person, is distinct from both the perishableIworld)
and the imperishable (soul), He is called the Supreme Soul and
He pervades and sustains, the three worlds."
He means, that as He in spite. of being the creator and
sustainer of the world, remains detached, free from egoism and
excessive fondness, a striver, should bring up his family and
manage other affairs, by remaining free from attachment, without
I, mine and egoism etc. A striver, should behold the world, as
Lord's manifestation and its affairs, as the sport of the Lord, and
should ever remain satisfied, and pleased.
I A Vital Fact I
If a striver, tries to understand, he can realize, 'All this is
God.' The criterion is, that he remains equanimous, in favourable
* Here the term 'Yoga' is made from the root of the verb 'Yuj samyamane'
because the Lord controls the whole universe. The god of death also controls
the beings according to their virtuous and evil actions but his control is confined
to the mortal world, while God controls infinite worlds as well as the gods of
death appointed in those worlds. This power of His control is called 'Yoga'.
and unfavourable circumstances, regard and disregard, and praise

and reproach etc. Other people, may criticize his principles and
beliefs, and say, that his belief that in the world there is nothing
besides God, is merely a fancy. He should not feel any deficiency
in his belief; he should remain, unaffected and unperturbed. He
should not seek arguments and illustrations, to prove his point.
His realization, should be constant and natural. A striver, may
not have to give a thought, to that.
Appendix- 'Maya tatamidam sarvam'-this expression means
that as in snow there is only water, similarly God alone pervades
the entire universe as equanimous, quiet, truth-knowledge-bliss
solidified. The world which is perishing every moment, has no
independent existence. The world which seems to exist out of
ignorance, is also because of the existence of God. When there
is one indivisible existence (Is) in all forms, then how can there
be four divisions as 'I', 'you' (thou), 'this' and 'that'? How can
there be egoism and rnineness? How can practice be done to
wipe out the unreal which has no existence?
The Lord has used the expression 'na ca matsthani bhutani'
for 'matsthani sarvabhiitani' and He has used the expression
'na caham tesvavasthitah' for 'maya tatamidam sarvam jagadavya-
ktamiirtina' . So long as a striver holds that God and the world are
two or different from each other, he should understand that there
is the world in God and God is in the world (Gita 6/30). But
when he holds that there is only one entity instead of two, then
there is neither the world in God nor is God in the world.
The man himself has accepted the independent existence
of the world-'yayedaIh dharyate jagat' (Gita 7/5). The world
seems to have independent existence because of egoistic notion,
the sense of mine and desire. Therefore so long as a striver has
egoism, mineness and desire, there is the world in God and God
is in the world. But when egoism, the sense of mine and desire
are wiped out, then from the view-point of a God-realized soul,
1054 SR~DBHAGAVADGITA lChapterv
neither there is the world in God nor is God in the world viz.,
only God remains-c.'Vasudeval}. .sarvam' .
There is the world in God, and God is in the world-s-this is
'Jfiana' and there is neither the world in God nor God in the world
viz., there is nothing else besides God-this is 'Vijiiana'
InSrimadbhagavata it is mentioned that so long as a striver
holds that there is independent existence of the world; he should
worship God by regarding the beings as the manifestation of
God by his dealings. * But when from his view-point; the world
does not exist any more, only God remains, then he should be
indifferent even to the thought-'all is God','] 'Bhiitabhrnna
ca bhiitastho mamatma bhiitabhavanah' ~od is the origin. Of
the whole creation-'ahaIiJ. sarvasya prabhavah' (Gita 10/8),
'aham lqtsnasya jagatah prabhavah' (Gita 7/6). God also
sustains these beings--:-'yo lokatrayamavisya bibhartyavyaya
Isvarah' (Gita 15/17). Though God is the origin of all beings and
also sustains them, yet He does not get tainted, is not attached
to them and does not depend on them. As God does not abide
in those beings,therefore by being attached to those beings and
objects, God is not attained.
In fact there is no entity of matter besides the divine entity
alone-'nasato vidyate bhavo nabhavo vidyate satah' (Gita 1116).
The world seems to exist, it is valued and weare attached to it
because of the desire for pleasure. Therefore so long as there is
desire for pleasure, the world seems to exist.
Those who behold the world in God viz., behold the world,
* yiivatsarvesu bhiitesu madbhiivo nopajiiyate

tavadevamupasita viiIimanal)kiiyavftlibhilJ
Upto the time a striverbeholdsMe viz.,Godinall beings,he shouldworship
Me with all the activities (dealings)of his mind, speechand body.
t Sarvarn brahmatmakam tasya vidyaya'tmamanisaya
. paripasyannuparamet sarvato muktasamsayah
(Snmadbhii. Il/291l8)
verse 6] SADHAKA-SMUIvANi 1055
not as the manifestation of God, but as the material world, are

atheists. But those who behold God in the world viz., don't
behold the world asthe world but behold it as the manifestation
of God, arebelievers (theists).
. Linkx-i-Now, the Lord. explains by an illustration how the

beings dwell in Him.
~.~~:~~I
.nwT ~ .. ~. _II.~ II·
yathakasasthito nityaril vayul) sarvatrago mahan
tatha sarvar.rl .bhiitini matsthanityupadharaya
Just as the mighty wind, moving everywhere, ever rests in
ether, likewise know that, all beings vest in Me. 6
Comment:-
'¥athakasasthito nityariJ. viyul) sarvatrago mahan'-As the
mighty wind, moving everywhere, ever rests in ether, as breeze,
air or wind, similarly, all beings animate or inanimate, revolving
in the three worlds, and fourteen spheres, dwell in the Lord.
The Lord, has used the term, 'Matsthani', from the fourth
verse to the sixth verse, three times. It means, that all the beings
rest in Him, they cannot be separated from Him, even though
they accept their affmity with matter (nature) and its evolutes,
and bodies etc.
Just as, wind is born of ether, remains in ether, and merges
in ether, man (soul) emanates, from the Lord, dwells in Him,
and merges into Him. When wind merges in ether, it has no
existence of its own, only. -ether remains. Similarly when the
soul merges, into the Lord, only He remains.
Unlike wind, this soul, does not move everywhere. But, when
it accepts its affmity of 'I'ness and 'Mineness' with this body,
the movement of the body seems to. it as its own •movement,

though it always rests in the Lord. Therefore, the Lord, in the
twenty-fourth verse of the second chapter, has declared the
soul to be eternal, omnipresent, immovable, constant and ever-
lasting. Here it has been called 'all-pervading', because of the
movement of the body, otherwise it is immovable and .constant,
So, the Lord declares, that allbeings, rest in Him immovably
and constantly. .
It means, that beings of all the world, have no independent
existence of their own, they ever rest, in the Lord. But, they
do not realize this fact; because they assume their affinity, with
the body. If they renounce this assumed affinity of 'I'ness and
'Mineness' with the body, they can secure infinite bliss. So, the
Lord by warning human beings, declares that they ever rest in
Him, so no labour or'time is required, to attain Him. The only
obstacle is, that they do not realize the fact.
'Iti upadharaya'-A striver, should know the fact, that all
beings .totally rest in Him. By knowing this fact, he will have
a disinclination for the world, and then realize Him. To realize
Him, a striver should assume, with determination, that the Lord,
Who pervades everywhere, in all the things and persons etc., is
his, and he is His, while neither things and men etc., are his,
nor he is theirs.
All beings rest, in the Lord. But, the bodies are born, they live
and die, because, they are transitory, while the soul undergoes,
no change. This soul, has its identity with God, but when it
assumes, its identity with the body, by having a disinclination
for God, it becomes conscious of its separate entity, as 'I am
a body'. This 'I'ness consists of two fragments-the self, and
non-self, or it is called the embodied soul. In. this 'I'ness, the
fragment of non-self, is naturally attracted towards nature. Having
Verse 6] . . SADHAKA~SANJIvANi 1057
identitywith, a fragment of nature, the embodied soul, mistakes

this attraction of nature towards Nature, as its own and thinks, 'I
should get riches, pleasures and worldly enjoyments.' Thus, he
has disinclination towards God, to a great extent. It accepts the
body's death, as its own. Actually this soul, is an eternal portion
of the Lord, but by having affinity with the world, it wants
to enjoy worldly pleasures, and to maintain the body forever.
Actually, this desire is to remain with God forever because, he
has his real affmity, with Him. However he (embodied soul) may
identify himself, with the body.. yet hisaffinity and attraction
towards God, can neither vanish nor is there is any possibility
of their vanishing. 'I should ever live; I should ever be happy;
I should attain supreme joy'-in this form, attraction for God,
subsists in him. But he commits a blunder, that he wants to
attain this supreme joy, through worldly objects. By an error, he
has a desire for pleasure, which are transitory. If he realizes the
reality, that all worldly pleasures are perishable, and sources of
pain, then his desire for them perishes, and his desire to attain
eternal bliss is aroused. The more this desire, (want) is aroused,
the more disinclination, a striver has for perishable objects etc.
When he has a total disinclination, for them, he realizes that he
has rested in the Lord, since time immemorial.
Appendix-As the wind is born of ether, stays in ether and
merges into ether viz., the wind has no independent existence
besides ether, similarly all beings are born of God, abide in God
and merge into God viz., beings have no independent existence
besides God-if a striver accepts this fact firmly, he will realize
the reality-'all is God'.
In order to understand this verse the idea of cause and
effect is more apt than 'Vivartavada', 'Vivartavada' means
opposite appearance. The thing which actually does not exist
but seems to exist, as the appearance of a snake in a rope-this
is Vivartavada. In Vivartavada two entities are necessary; as the
1058 SRDMAPBHAGAVADGITA [Chapter 9
rope and the. snake which appears-s-both.are separate entities

(one real and the other merely appearance). But in this verse
there is the example of ether and the wind (air), both have the
same .entity. It means that just like the snake in the. rope, the
wind in ether is not merely an appearance but air is· the effect
of ether. The effecthas its identification with the cause viz., the
effect and the cause-s-both have one entity;as gold and ornaments
(effect) made of gold are the same. As gold and ornaments-in
both there. is only gold, similarly God and all beings-in both
there is only God. This idea has been mentioned in the Gila by
the expressions 'Vasudevah sarvam' (7/19) and 'sadasaccaham'
(9/19) which is the chief principle of the Gila. Vivartavada is
not a principle but is a means to be free from the wrong notion
of regarding the world as real (existent).
If there is pulsation (movement) in air, then there is air in
ether and ether is in air. If there is no pulsation in air, there is
neither air in ether nor ether in air viz., there is only ether. In
other words, so long as there is assumption of the independent
existence of air, there is air in ether and ether in air. But if we
see from the realistic point of view, there is neither air in ether
nor ether in air viz., there is only ether. Similarly from the
realistic point of view, there are neither beings in Godnor God
in beings, only God exists viz., all is God (Gita 9/4-5).
In this verse for air (wind) two adjectives 'sarvatragah'
and 'mahanhave been used. By this it should be understood
that the soul also from. the worldly point of view (because of
attachment with Prakrti) is 'sarvatragah, as it wanders in eighty-
four lac wombs, three worlds and fourteen spheres. The term
'mahan' should mean the beings (group. of beings) of infinite
universes. As wind always stays in the sky viz., wind has its
eternal relationship with ether, similarly the beings have their
eternal relation (eternal union) with God.
Link:-In the previous verse, Lord Krsna explained, that all

beings dwell in Him. But He did not explain, their new creation
and final dissolution, which are going to be explained, in the
next two verses.
~·c6l;dll.crrRr~1
Ch~~ 9}'tfdlA f.fi@:ll~ fCl~':i1Ii4~"l1l\9 II
sarvabhiitani kaunteya prakrthn yanti mamikam
kalpak~aye punastani kalpadau . visrjamyaham
All beings, 0 Kaunteya, merge into My Prakrti (the prime .
cause), at the end of a KaIpa and I myself create them again, at
the beginning of the next Kalpa, 7 .'
Comment:-
'Sarvabhiitini kaunteyapralq1:irit yanti mamikamkalpaksaye'-«
All beings, are God's fragments, and ever rest in Him. But, they
identify themselves with Nature and its evolutes, body etc., by
having an affmity of'I'ness and 'Mineness'. So, these are born
and die, again and again. At the time of [mal dissolution, when
Brahma, the creator's life period of a hundred years, is over, the
entire creation goes intoan unmanifest state, with-their actions.
'Punastani kalpadauvisrjamyaham'-When actions. of those
beings, become mature, to bear fruit, the Lord has His pursuit
of mind, to become manifold from, one. This, is the 'beginning
of a new creation. It has been mentioned; in thethird verse
of the eighth chapter, as follows-"This resolve, which brings
forth the existence of beings, is called Adikarma (Action)." In
the fourteenth chapter, it is mentioned "I place the seed" (14/3)
and "I am the seed-giving, Father" (1414).
It means, that at the beginning of a new creation, when Brahma
emanates from the Lord, the Lord according to the actions of
the beings,brings them forth, again. The Lord declares, it in the
thirteenth verse of the fourth chapter, "The fourfold caste was
created by Me, according to their qualities and actions."

Brahma's day is called a 'Kalpa', which extends for a thousand
fourfold Yugas (ages). His night, is also of the same duration.
Brahms, lives for a hundred years. When Brahms's, life period
is over, he merges into the Lord, whichis called the end of a
Kalpa, and when he emanates from the Lord, that is the beginning
of a new Kalpa.
Here" it is mentioned that all beings go into His prakrti, at
the end of a Kalpa, but He .generates them again at the beginning,
of the next Kalpa. It means, that prakrti being active, when it
gets tired, merges into God itself, and beings having affinity with
prakrti also merge in it at the time Of final dissolution. But at
the time of a new creation, the Lord btings forth those beings,
who had affinity with prakrti again, by giving them the fruit of
their mature actions, in order to, purify them. As a person, builds
a house, but it slowly gets destroyed by itself whole, the Lord
brings forth beings', but they die themselves. In the same way,
a man (soul) being a portion of the Lord, has natural inclination
for the Lord, but he has a fall himself, by having desires and
attachment for the perishable body, and world. So, a striverby
attaching importance to discrimination, by' renouncing desires
and attachment, should be inclined, towards the Lord.
Appendix-In the entire universe there are three important
factors--origin, state of existence .and dissolution. A striver has
an eye only on the state' of existence of the world, so the Lord
in the preceding verse having described the existence, now in
this verse mentions the origin, and dissolution. It means that the
origin, existence and dissolution-all the three spring from the
entire form of God.
In fact there is no state of existence of the world but -the flow
of its origin and dissolution is said to be the state of existence.
If we perceive from the real point of view we fmd that there is
not even the origin of the universe, but there is only dissolution
Verse 8] sADHAKA-SAI~JIv ANI 1061
viz., it has no existence. Therefore in the world dissolution,

non-existence or disunion is only predominant-c-nasato vidyate
bhavah' (Gita 2/16).
~ '(Oq I¥iCle~ rCi 'Q \ill (1:r 1];f: 1];f: I

~ fi~¥iCl:ti ~IIG II
prakrtlm svamavastabhya visrjami punah punah
bhiitagramamimam krtsnamavasam prakrtervasat
By use of My Nature (prakrti), I bring forth, again and ever
again, this whole multitude of creations, subject however to the
influence of their, own nature. 8
Comment:-
'Bhiitagriimamimarillq1snamavaSaril prakrtervasat'<-Here, the
term 'prakrti', stands for individual prakrti, At fmal dissolution, all
beings merge in individual Nature (causal bodies) and individual
Nature merges into Cosmic Nature and Cosmic Nature, merges
into the Lord. But, at the beginning of a creation when actions
of those beings become mature to bear fruit, the Lord, thinks to
become manifold from one. So, there is commotion in nature.
When curd is churned, butter and butter-milk become separate.
Out of this, butter flows over butter-milk. Here, butter is sattvika,
butter-milk is tamas and the action of churning is, Rajas. Similarly,
from the commotion in prakrti (Nature), also the three attributes
(qualities)-goodness, activity (passion) and inertia (ignorance),
are born. Out of the three modes, the heaven, this mortal world
and the underworld, are born. In these three worlds, beings are
born according to their actions, and nature. This description,
is also given in the third and fourth verses of the fourteenth
chapter. Where 'prakrti' has been called 'Mahadbrahma', and 'the
Lord's pursuit of mind to become manifold' has been declared,
as 'placing the seed of all life.'
At dissolution the soul submerges into God, but it does not
1062 SRIMADBHAGAvADGITA [Chapter 9
attain emancipation, because it submerges being associated with

modes of nature. Had it renounced its association with modes, it
might have emancipated forever, and would not have undergone,
the wheel of birth and death.
Attachment to these modes, is the cause of beings' birth, in
good and evil bodies. So, a being remains under its control. In
the nineteenth verse of the eighth chapter, there is a description
of a being who remains under the control of his own individual
nature. In the fifth verse of the third chapter, there is description
of helplessness, under one's nature after birth. A being, is tied
by these Nature-born modes, in all the three worlds, as is also
described in the fifth verse of the fourteenth chapter.
'Prakrtim svamavastabhya'<-Prakrti (Nature) is an uncommon
power of the Lord, which can neither be called different from
Him, nor one with Him. The Lord, as its supervisor, keeping
Nature under control, brings forth beings, at the beginning of
creation, because all changes take place in nature, not in the
Lord. It does not mean, that God Himself is incapable, dependent
and weak, to do so.
As a man, performs actions by controlling his mind and
senses etc. (But when he comes under the sway of mind and
senses etc., he instead of being their master becomes, a slave
to them), the Lord brings forth beings, by keeping Nature under
control, without getting entangled in her.
'Visrjami punah punah---The Lord, brings forth, this whole
multitude of beings in different moving and unmoving species,
and different bodies. In physical bodies of some of the species,
there is preponderance of the earth element, in some, of fire
element, in some of the air element. Thus, the Lord creates
many forms, of bodies.
Here, one point needs to be understood. The Lord, brings
forth only those beings, who have become slaves to their nature,
by having the affmity, of 'I' and 'mine', with personal nature
(body). On being a slave, to his personal nature, one becomes

a slave to the Cosmic Nature. In case, he is not a slave to such
Nature, he is not reborn at the cosmic dawn.
Appendix-In reality Prakrti is not different from God.
Therefore God in His integral form comprises Prakrti, To regard
God without Prakrti is to have unipresent view of God and it
is not possible.
'Avasam prakrtervasat' -Para prakrti viz., the self is totally
independent (established in the self). By being connected with the
alien Apara Prakrti, the self has become. dependent (established
inprakrti), otherwise it can never be dependent. Attachment
to the modes is its dependence-s-'karanam gunasango" sya
sadasadyonijanmasu' (GIla 13121).
God creates only those beings again and again who are under
the sway of prakrti (their individual nature). Those who are not
under the control of prakrti (nature) are not created (bom)-
'sarge'pi nopajiyante pralaye navyathanti ca' (Gita 1412).
Link:-A man is bound by actions, when either he is attached

to them or accepts himselfas the doer. But, the Lord is, not bound
by actions. Why? The clarification, comes in the next verse.
~ 1=lt O'I'R q;qffbr ~ ~"''6i~ I

';f
a«I<m..,CI«I41..,q:a'ffi ~ ~ II ~ II
na ca mam tiini karmaJ.li nibadhnanti dhanaiijaya
udasinavadasinamasaktaril tesu karmasu
o Dhanafijaya (Arjuna), those actions, however, do not bind
Me, who remains like one unconcerned with, and unattached, to
such actions. 9
Comment:-
'Udiisinavadiisinamasaktarit tesu karmasu'-The Lord, is not
attached to the action which He performs, in bringing forth the
1064 SR~DBHAGAVADGITA [Chaptel'9
whole multitude of beings, because He remains like one unattached

and indifferent. He is not happy at creation and sad, at dissolution.
Why has the Lord said, that He remains like one unattached and
indifferent? The term 'like' has been used because, God knows
the fact that actions etc., have no existence of their own besides
Him, so how can He remain unconcerned and unattached to His
own self? One remains unconcerned and indifferent to a thing
only when he accepts its independent existence otherwise he is
like unconcerned and indifferent.
'Na ca mam tiini. karmaJ}i nibadhnanti'-In the preceding
verse, the Lord declared, "1 bring forth beings, repeatedly. Such
activities have been termed here, as Tani karmani' (those actions).
The Lord is not bound by the actions because, He has not the
least affinity, with actions and their fruit. The Lord, by saying
so, advises human beings, that they will also not be bound by
actions, if they perform these, without attachment for them and
their fruit. Otherwise, they would be bound and must follow,
the wheel of birth and death. How surprising it is, that a man
gets himself bound by having affinity with those actions, and
their fruits, things and men etc., that perish! Mundane objects
perish but affinity with them, persists. Men die, but affinity with
objects remains." How foolish of man!
Appendix-A man is bound by actions (karmana badhyate
jantul).)-from this worldly point of view the Lord declares that
He is not bound by actions (Gita 4/14); because He is neither
attached to actions nor to the fruit of actions nor He has the
sense of doership. But if we perceive the reality, actions have
no independent existence at all. The action in the form of the
creation of the world is only God's manifestation-'te brahma
tadviduh krtsnamadhyatmarn karma cakhilam' (Gita 7/29),
'bhiitabhavodbhavakaro visargah karmasafijiiitah' (Gita 8/3).
It means whatever is being done such as the origin, existence
and dissolution of the universe, is being done only by God and
Verse 10] SADHAKA-SMIJIVANI 1065
is His manifestation. He who creates and whatever is created,

He who sustains and whatever is sustained, He who destroys
and whatever is destroyed-all these are organs (manifestation)
of only one entire God-'ahartI lqtsnasya jagatah prabhavah
pralayastatha' (Gita 7/6).
When all is God and there is no one else besides Him, then
with whom should He be indifferent? Therefore the Lord has said
to Himself 'udasinavat' 'as if I am unconcerned (indifferent)'.
Link:-After describing, detachment and indifference, in the

previous verse., Lord Kr~1JO. now describes, how He is a non-
doer, a supervisor.
i4l1l~~ ~: ~ fi€HI'€Hi(1
~tt91I~" ch\.al4 ~ " ~ 0 II
mayadhyaksena prakrtih siiyate saearacaram
hetuninena kaunteya jagadviparivartate
o son of Kunti, under My supervision, Nature brings into
being the whole creation, both animate and inanimate; thus the
world, undergoes various changes. 10
Comment:-
'Mayadhya~eJ:la prakrtlh siiyate sacaracarams--The Lord,
animates nature, to bring forth the whole creation. As different
machines, such as refrigerators, heaters, trains, lifts, televisions
and X-rays etc., function with the power of electricity; so,
creation, preservation, destruction and all the mundane activities,
are performed by nature with the power of God, Who animates
Nature but Himself, remains as a supervisor. It means, that as
electric power manifests itself through machines, the Lord's
power, manifests itself, through Nature.
The Lord, is an actionless supervisor, while the world revolves
i.e., the world undergoes changes. These changes, will continue
to occur, so long as, beings have their affinity of'I'ness and

'Mineness' for Nature, and its evolutes-bodies. Thus they will
go on revolving, in the path of the mortal world. It means, that
without God-realization they cannot rest permanently, anywhere.
Nature, whirls them, in the path of birth and death (GIta 9/3).
All beings, are established in God, and so God is attainable
to them, but they assume their affmity of 'I'ness and 'Mineness'
with Nature, and so Nature brings them forth and merges them
in her, under the supervision of the Lord. In fact, Nature has
no power to bring them forth and to merge them, because it is
insentient. They cannot die and take birth, because they, being
a portion of the Lord, are imperishable, sentient and unaltered.
But, by assuming their affmity, of 'I'ness and 'Mineness' with
objects and persons born of Nature, they have to take birth, and
have to die.
All actions, of the entire universe, such as creation, preservation
and dissolution are performed by nature, in nature and are of
nature. But nature, derives the power of action from God, Who
remains actionless. As all actions, approved and disapproved by
scriptures are performed, in the light of the sun, these actions
result, in favourable and unfavourable circumstances for beings.
But the sun and its light, remain the same, without undergoing
any change; similarly there is a lot of modification in the world,
but the Lord and His portion (i.e.i) soul, remain the same. There
is no change, ever possible in the self (soul). A man thinks, that
there is a change in him but actually there is no change in him.
Change is in his body etc. But this change to him appears in
himself, because he identifies himself with a body and the world.
If he accepts, his true affmity with God (which is natural), his
true love for God, will be spontaneously aroused.
Appendix-Nature brings into being the whole creation, both
animate and inanimate by receiving power from God viz., nature
undergoes all changes, there is no change in God. So long as
Verse 10] SADHAKA-SANJlv ANI 1067
beings are attached to prakrti (nature), they under the control of

prakrti, undergo different changes viz., they don't remain at rest
anywhere but they whirl in the wheel of birth and death.
Prakrti under the control of God, creates the entire universe
but the embodied soul being controlled by one's own prakrti,
whirls in the circle of birth and death. It means that God is
independent, but His fragment, the self becomes dependent
because of the desire for pleasure.
In essence God (the powerful) and prakrti (His power)-both
are one but the Lord in order to explain it to people, declares
that prakrti plays the predominant role in the creation of the
universe. In fact neither prakrti nor actions have independent
existence.
If we perceive God and His prakrti different, then pralq.ti is
the material cause and God is the instrumental cause; because
God is not transformed into the world but it is prakrti which
is transformed. But if we perceive God and His prakrti as one
(which really are one), then He alone is the material cause and
as well the instrumental cause.
At the beginning of the seventh chapter the Lord described
the nature of para and apara prakrtis and here (at the beginning
of the ninth chapter) He is describing their evolutes (origin, state
of existence and dissolution) which is the Lord's drama (play)
of human semblance. It means that in the seventh chapter there
is predominantly the description of para and apara and here is
predominantly the description of the master of para and apara
(God). In this chapter there is elaborate description of the Lord's
pastime, influence and glory, by which a striver may develop
his love (devotion) for God, lest he may rest content merely at
salvation.
Link:-The ignorant people, who without having an inclination

for the Lord under whom the whole world is revolving, follow
the opposite path, have been described in the next two verses.
~ m
l{GT iil1tSir d1qlf~ I
'Qt 'i Iqq\i11 "i;ffl 'IP:r ~~ II ~ ~ II
avajananti mam miieJha manu~iIit tanumasritam
param bhavamajananto mama bhiitamaheSvaram
Fools disregard Me on My taking on a human form, not knowing
My supreme nature, as the Great Lord of beings. 11
Comment:-
'Param bhavamajananto mama bhiitamaheSvaram'-The Great
Lord, is He, Who is ruler, patron, director and supervisor of
nature, from Whom, Nature derives power to create, preserve
and destroy, the animate and inanimate beings, and Who is the
master of the gods, who ~ontrol their own worlds, to which
different beings go, according to their actions. Without His will,
not even a leaf of a tree moves. This, is His lordliness. This has
been described here, by the expression, 'Bhutamahesvaram',
By 'Param bhavam', He means, that fools do not know His
supreme nature, that He is free, to make any drastic change.
They do not know, that He transcends the perishable Matter, is
also superior to the imperishable soul, and He, is known as the
Supreme Person, in the Vedas (Gita 15/18). So they ignore Him
by taking Him as an ordinary mortal, in human form.
'Man~iril taeumasrltam'i--They, treat the Incarnation of
the Lord, as an ordinary human being. As a common man, by
identifying himself with the body, thinks that the family, honour or
dishonour, is his own, and gain and loss of property etc., is also, his
own. As common beings, were not manifest before birth and will
not be manifest after death, they are manifest, only in the interim
(2/28), and deluded persons, treat Him as a common man. They
regard Him, as a slave to the human body, like a common man.
Verse 11] SADHAKA-sAI"uIvANI 1069
The human body of the Lord, is not the fruit of any action.
He incarnates by His own free-will (Srimadbhagavata 10/33/35)
as a fish, a tortoise, or a boar etc., He does not depend on a
body, but .the body, an evolute of Nature, depends on Him,
because He manifests Himself, keeping His Nature under
control (Gita 4/6).
Fools, treating the Lord as an ordinary being, do not seek
refuge in Him, because they do not know, His divine play, rather,
they consider Him, as a slave to a body. The same fact, has
been pointed out, in the twenty-fourth and twenty-fifth verses of
the seventh chapter, when the Lord declares, "Not knowing My
unsurpassable and undecaying supreme state, these ignorant folk,
do not recognise Me, as the unborn and imperishable Supreme
Spirit." So, they instead of taking refuge in the Lord, seek refuge,
in other gods (Gita 7120).
'Avajananti ~am* miieJha'-Fools disregard the Lord, under
Whose supervision Nature brings forth and merges infmite
universes, Who controls the activities of the universes and Who
by His grace has bestowed, this human body. They think, lowly
of Him, by regarding Him,as a common earthbound man, and
attaching importance to mundane prosperity and pleasure.
Appendix-In this verse the Lord's glory has been described
specially. There is no greater lord than God, He is the 'Supreme'
(superior to all). But the ignorant don't know Him in His true
nature. They instead of regarding Him as unworldly (superhuman)
regard Him as a worldly common man.
Some people hold that Lord Krsna was not God, but He
was a yogi. There are eight limbs of Yoga-yama (five great
vows), niyama (canons of conduct), asana (posture), pr~ayama
(restraint of breath), pratyahara (withdraw of the senses), dharal}.a
(concentration), dhyana (meditation) and samadhi (trance)
* Here the term 'Mamhas been used for the same Lord (God) Who has
been described from the fourth verse to the tenth verse of this chapter.
(Yogadarsana 2/29). Out of these eight, the first one is Yama.

Yamas are five-s-ahirtrsa (non-violence), truthfulness, continence,
non-stealing and non-acquisition (Yogadarsana 2/30). Therefore
he who is a yogi, will certainly follow 'Yamas' viz., he will
speak the truth only. H he tells a lie he can't be a yogi because
he has not even observed the first rule 'Yama'of Yoga. In
the Gita Lord Krsna has called Himself several times the Lord
(lsvara). * Therefore if He is a Yogi, then He speaks the truth
and if He speaks the truth, then He is God in full (entirety)-this
will have to be accepted.
Link:-In the next verse, the Lord describes the ways of

those fools, who are not able to understand the Divinity, in the
Incarnation, of the Lord.
+tl€1.~11 q1t1Chqfo'ft q1t1ii1."'I. fcl'~(1:a: I

~T~H'I1q.«;ff ~ ~ ~ fJJffiT: II ~ ~ II
moghasa moghakarmano moghajiiana vicetasah
rak~asimasuriril caiva prakrtlm mohinfm sritil}.
Those fools, with their vain hopes, futile actions and fruitless
knowledge, have adopted a nature, which is fiendish, demoniacal
and delusive. 12
Comment:-
'Moghasa'-The hopes of those people, who by having a
disinclination for God, have a desire for pleasure and heaven, are
vain, because it is not a rule that such hopes must be fulfilled, Even,
if these are fulfilled, they perish, after bearing fruit. Therefore,
until a man attains God, all his hopes and desires are in vain,
* 'BhiitiiniimIsvaro'pi san' (4/6), 'Sarvalokamahesvaram' (5/29), 'mattah

parataram nanyatkificidasti' (7n), 'mayatatamidam' sarvamjagadavyaktamurtina
(9/4), 'yo mamajamanadirn ca vetti lokamahesvaram'(l0/3), 'sarvasyaciihaIil hrdi
sannivistah' (15115) etc.
Verse 12] SADHAKA-SAJ\uIvANI 1071
because they with their fruit, are perishable (Gila 7/23).

'Moghakarmal}o'-The actions of the people, who have a
disinclination for God, are vain, because if they perform actions
approved by scriptures for their fruit, they with their fruit, will
perish. Their fruit, would carry the people, to higher regions,
from where, they will have a return. Thus, they waste their time,
energy and intellect in vain, they remain blank, being deprived
of the real gains of human life.
It means, that man, being a portion of God, is eternal. while
actions and their fruits, are perishable. So, he will gain nothing
besides pain and disquietude by performing actions for their fmit,
unless and until, he attains God. On the other hand, actions that
are performed for God, to please Him and are offered to Him,
are not perishable, but real (Gila 17/27).
In the twenty-eighth verse of the seventeenth chapter also,
Lord Kr~J;la declares "Sacrifice, gift and penance and anyother
action, performed without faith, is declared as unreal (non-
existent). It is of no use, here or hereafter." It means, that a
man having disinclination for God, by performing actions such
as sacrifice, gift and penance etc., cannot realize God. So his
actions are in vain.
'MoghajiiiiniJ}.'-Knowledge of languages, scripts, arts,
literature and the universe etc., of those people, who have a
disinclination for God, is in vain, because that knowledge cannot
lead them, to salvation, they cannot be free, from the bondage of
birth and death. By having a disinclination for God, even after
acquiring a lot of knowledge, they will follow a wrong course,
in the same way, as an accountant cannot maintain accounts
correctly if there is an error in any figure in the accounts. Thus,
they will have a fall.
'Vicetasal}.'-Theyare senseless (fools), because, they cannot
discriminate between the real and the unreal, gain and loss, and
bondage and liberation etc.
1072 SR~ADBHAGAVADGITA [Chapter 9
'Ra~asimasuriiil caiva, prakrthh mohiniril srita.,'....,...such

senseless persons, having a disinclination for God, embrace a
nature which is fiendish, demoniacal and delusive.
Persons, with demoniacal nature, are those who without caring,
for. the pain and loss of others, are ever engaged in their selfish
motives, in fulfilling their desires and hoarding money, for the
enjoyment of their sensual pleasures etc.
Persons, with a fiendish nature, are those who become angry
with those whom they think as obstacles, to the fulfilment of
their desires, and so they harm and ruin them, for their own
selfish motive.
Persons, possessing a delusive nature, are those, who without
a rhyme or reason, trouble others. (They shoot flying birds and
hit a sleeping dog and are pleased.)
Out of all the abovementioned, three natures, the basic
nature, is demoniacal. This demonical nature is of three types.
Demonical nature, is of those in whom desire predominates;
fiendish are those, in whom anger predominates and delusive,
those in whom delusion predominates. It means, that desire is
the root of demoniacal nature. If desire is not fulfilled, anger is
born (Gita 2/62), and from anger, ensues delusion (2/63). This
delusion, is born of greed and folly, also.
Appendix-In this verse there is mention of the demoniacal
nature which has been described with its fruit in detail in the
sixteenth chapter by the Lord. The fruit of the people's demoniacal
nature is that they are hurled into eighty-four lac wombs and hells
(Gita 16/19-20). The people of demoniacal nature don't get the
fruit which they desire (moghasaQ.), but they reap the unpleasant
fruit (punishment) of their action certainly. They commit sins in
order to derive pleasures but instead of having pleasures they
have to suffer pain certainly. They look down upon God and
its fruit is their own loss, what difference doesit make in God?
feels that they are natural divine gift, he is not proud. A man's
pride, is aroused only in imperfection. When a man has pride,
by saying, "I always speak the truth", it means, that sometimes
he tells a lie also,. otherwise he cannot be proud of that.
A man, may possess divine traits, only when his sole aim
is to attain God. By depending on those traits, to realize God,
he can have. an inclination for Him, and then instead of having
pride, he possesses politeness, .simplicity and modesty, and has
an ever enhancing zeal, in spiritual discipline.
Men, who having .a disinclination for God, are engaged in
perishable pleasures and prosperity, are small souls or deluded
persons, while those, who have an inclination for God and depend .
only on Him, are great souls;
'Bhajantyananyamanaso jiiatva bhiitadimavyayam'-The Lord
is imperishable, and is the prime cause of creation. He is without
a beginning and an end. Infinite universes, emanate from Him,
remain established in Him, and merge in Him, but He remains
the same, without any change.
Out of worldly things, if a portion is taken out, it becomes
less. For example, if an ornament is made out of a lump of gold,
or a utensil from a lump of clay, the lump becomes smaller. But
there is no change, in the Lord, even though infinite universes
emanate, from Him, because He is the imperishable seed (Gila
9118). Those, who know Him as imperishable and the prime cause
of creation, worship Him constantly, with undivided mind.
The more merits a man knows of something, the more
devoted he is to it. Those, who come to know, that the Lord is
the supreme, their minds are so much engrossed in Him, that they
never think of pleasures, either of this world or the next. Their
minds, are not attracted towards anything or anyone, besides the
Lord. So they adore Him, with an undivided mind.
Worship of the Lord, in anyway is fruitful. But a devotee,
who worships Him with exclusive devotion, by having affinity
'I am only God's and only God, is mine' is immensely

benefited. A devotee, is engaged in worship for a few hours.
His relationship with God, remains as long as he is, engaged
in worship. But an other devotee, regards himself as God's
and God as .his, His relationship with God, is everlasting,
because this eternal relationship is real and eternal. Whatever
actions, mundane or spiritual, he performs with his body,
senses, mind and intellect, are to please the Lord and so are
different forms of worship, to Him. This is adoration with an
undivided mind, which has been described in the Gita, time
and again (8/14; 9/22; 12/6; 14/26 etc.).
.Appendix-In the preceding verse the Lord having described
the ways of the worldly people, which lead them to ruin, now
describes the ways of the uncommon devotees who have devotion
for God. 'Daivf prakrti' means-Divine nature.
The people depending on the demoniac nature neither
believe in God nor follow His teachings (Gita 3/32). But the
'people depending on the divine nature, believe in God and follow
His teachings (Gltii 3/31).
'Jiiatva bhiitiidimavyayam'-God is the imperishable seed
of infinite universes (Gila 7/10, 9/18)-this firm assumption is
to know God the prime cause of the creation and also to know
Him imperishable. 'Firm assumption' is similar to 'knowing'.
God is the origin (prime cause) of the entire creation and He is
imperishable-s-this has been described from the fourth verse to
the eleventh verse of this chapter.
Link:-Having described His devotees, in the preceding verse,

the Lord in the next verse, describes, how they worship Him.
~ ~1ri' 4d:ra~ <&G¢ldl: I

.. q'l<4:ra~m ~P1('i!4CJml dqlfld II ~~ II
satatariJ. kirtayanto rnam yatantasca drdhavratah

namasyantasca rnam bhaktya nityayukt3 upasate
Constantly chanting My names and glories, striving firm in
vow, prostrating before Me, they worship Me with devotion, ever
steadfast. 14
Comment:-
'NityayuktaJ;t'-A man, can remain always steadfast, only in
worshipping God, not in mundane pleasures and accumulation of
prosperity, because he gets disgusted with pleasures and loses
taste for accumulation sometimes. But his determination and aim,
of God-realization, ever remain the same.
Man (soul) being a portion of God, has real affinity for
Him. So long as, a man does not recognize that affinity, he has
a disinclination for the Lord, and assumes that he is separate from
Him. But, when he recognizes his eternal affinity for Him, he is
inclined towards Him, and cannot remain separate from Him.
The natural affinity of a man with God, 'I am God's and
God is mine', ever remains steadfast, in wakefulness, sleep,
sound sleep; in loneliness, during worship and in company,
while performing different actions. As a man always remembers
that he is the son of Mr. X, so a striver accepts his affinity,
with the Lord that He, Who is the prime cause of creation, the
Imperishable, the Supreme Lord is his and he is His, and thus
he, ever remains steadfast.
'Dr«JhavrataJ;t'-The worldly people, who are engaged in
pleasure and prosperity, cannot be firm in spiritual vows (Gita
2/44). But those, who have removed a sense of'I'ness from their
hearts, by accepting the fact 'We are God's and God is ours',
they resolve "We are not of the world, and the world is not
ours." So, we have not to hanker after, worldly pleasures and
prosperity,but we have to serve others,by regardingthem as God's.
Thus, they remain steadfast in their resolution, and never
Verse 14] S.ADHAKA-sAiiuIvANI 1077
deviate from it, because their aim is God-realization, and they

are, His fragments.
'YatantaSca'-As worldly people, nourish their family with
attachment, and strive for pleasure and prosperity, so do devotees
strive, for God-realization ardently. Efforts of such devotees,
seemingly mundane are not really mundane, as their aim is God.
So their activities, are directed towards God.
'Bhaktya kirtayanto mam'-Devotees, sometimes chant the
names and glories of the Lord, sometimes read scriptures and
sometimes give divine talks, or hold divine discourses and so
on. All of these are as hymns of the Lord.
'NamasyantaSca'-They prostrate before the Lord, by having
the feeling that whatever divine traits they possess, and whatever
spiritual inclination they have, is only by His grace. They hold
that their promptness and inclination towards God, is. not the
result of their own efforts. Virtues and good conduct, have been
developed in them, by His grace. So, they merely prostrate.
'Satatam mam upasatev--The devotees, having undivided
devotion, perform all actions, whether spiritual or even mundane,
such as eating, drinking, sleeping, waking, business and farming
etc., only for Him, to please Him.
Appendix-Whatever a devotee utters, that is 'Kirtana' viz.,
loud chanting of the holy names of God and of His glories; and
whatever action he does, that is service to God* (Gita 9/27).
* Kiiyena viicii manasendriyairvii buddhya'tmana vanusrtasvabhavat
karoti yad yat sakalarn parasmai niiriiYlll}iiyeti samarpayettat
(SrImadbhii. 11/2/36)
"Whatever a man does with his body, speech, mind, senses, intellect and
ego according to his nature which he has formed, surrender (offer) it to God with
the feeling that it is only for God."
Saficaral; padayoh pradaksinavidhih stotrani sarvii giro
yadyatkarma karomi tattadakhilam sambho tavaradhanam
(Sivamiinasapiijii)
1078 SroMADBHAGAVADGITA [Chapter 9
.Devotees are 'nityayukta' (ever united with Me) because

they have renounced affinity with the transitory world.
Link:-Strivers are ofseveral kinds. Strivers, who follow the

Discipline ofDevotion, have been described, in the previous two
verses. Now, He describes, the other strivers.
~H~~"'1 '€lltll;il ~\iI;Ji qlY>Qlfld I

l(Ch~"'1 ~~"'1 ~ fi:rsaffi IJ&,(II ~ ~ II
jnanayajnena capyanye yajanto mamupasate
ekatvena prthaktvena bahudha vlsvatomukbam
Others worship Me (as the One, Undivided Pure-Consciousness)
through their offering of Knowledge (Jfiana-yajfia); while still others
worship Me in My Universal Form, taking Me to be different iii
dissimilar celestial forms. 15
Comment:-
[As hunger of the hungry persons, is the same and similar is
the satisfaction, after having meals, but their relish is different.
Similarly strivershave the same need to realize God, and they
attain the same Lord, but according to their faith, interests and
taste, their methods of worship are different. However, there is
one important difference. Those who want to seek satisfaction
in perishable and worldly things, are never satisfied. Those
who having a disinclination for the world, are inclined towards
spiritualism, are perfectly satisfied, after attaining God, and then,
for them nothing remains-to be done, to be known, and to be
achieved.]
'Jfianayajfiena capyanye yajanto mamupasateekatvena'-
Several strivers, following the Discipline of Knowledge, by
renouncing the unreal, through discrimination, worship His
'0 Lord Siva! my walk and movement etc., is your circumambience and
all words are your hymns. Whatever actions I perform, all that is your worship.'
Verse 16-17] SADHAKA-SANJIVANI 1079
attributeless formless aspect..and regardingthe pure consciousness,

as his very self.'
They regard, the kaleidoscopic world,as non-existent, because
it neither existed in. the. past, nor will .exist in future and at
present, also it is continuously perishing. So, it seems to exist,
in the light of the Lord, Who really exists. So they behold the
cosmic consciousness, constantly.
Here the term 'Yajantah', means that they have reverence
only for God-this is their worship.
'Prthaktvena bahudha viSvatomukharn'-Some strivers,
following the Discipline of Action, regarding themselves as
servants, and the world as an Universal Form of the Lord,
serve it with their bodies, senses, minds, intellects, possessions,
resources and actions. They, ever serve the Lord, in the form
of common men and by God's grace, attain perfection.
, Appendix-All strivers according to their tastes, ability, faith
and belief, following their spiritual disciplines, whomsoeverthey
worship; that is the worship of the entire form of God. In this
chapter from the sixteenth verse to the nineteenth verse there is
the description of the Lord's entire form.
Link:-How can, the divergent and conflicting forms of
_I
worship, reach the same Lord? The Lord, gives the answer, in
the next four verses.
3tt Q')~'{~ ~:
lRTS6Q6t1C1I'R01it6itllRt FJ1{.1I ~ ~ II *
fq d 16it t<'I ,it'll ffl lfI"ffi' UffiT ftId Iit6: 1
~ 'qfq'UiII;H SliCffllit 4~CI ~ II ~\911
* The Lord from the seventh to the twelfth chapter while describing
divergent forms of worship, has used the term '1' again and again. In the
sixteenth verse He has used the teon eight times, more than in any other verse.
~~: _HCllfI: VRVt~1

~:~:~~ail~qaft:l"lIl~GII
aham kraturaharil yajiiaJ} svadh8hamahamau~adham
mantro'hamahamevajyamahamagl1iraharil hutam
pitahamasya jagato mati dhati pitimahal}.
vedyaril pavitramoilkara rksima yajureva .ca
gatirbharti prabhuh s~i nivasaJ:t saraJ}.aril suhrt
prabhavaJ:tpralayaJ:t sthinarit nidhinarit bijamavyayam
I am the Vaidika ritual, I am the sacrifice, I am the offering
to the departed, I am medicinal herb, I am the sacred formula,
I am the clarified butter, I am the sacred fire and I am the act
of offering oblation into the fire. I am the knowable, the purifier,
the sacred syllable Om, and the three Vedas-~, Sarna and
Yajus. I am the father, sustainer, mother, grandfather, goal,
supporter, Lord, witness, abode, refuge, disinterested friend,
origin, end, resting place, storehouse and the imperishable seed, of
this universe. 16-18
Comment:-
[When a devotee according to his faith and reverence
establishes his affinity with the Lord, in His manifold aspects,
his affmity, is with the real, because in the universe, there is no
existence besides the Lord. He should admit this fact, without
having any doubt, that in the universe, apart from God, there is
no object, no thought and no act. Similarly, the Lord is manifest
in diverse entities-there is no doubt about it. If a doubt lurks,
in mind how all objects can be the manifestation of God, this
doubt, deprives the striver of emancipation. Rather, it puts him
into trouble. Therefore, it should be accepted firmly, that in gross
or subtle form, or as effect and cause, whatever is seen, heard,
grasped or assumed, is only God. This all-pervasiveness of God,
has been described, from the sixteenth to the nineteenth verse.]
'Aharil kraturaham yajiial}. svadhahamahama~dham'- 'Kratu'
is a Vedic ritual, while 'Yajiia' denotes, sacrificial worship. The
Verse ItF-18] SADHAKA-SAJ\lJIVANI 1081
offerings made to the manes is 'Svadha', Vegetables, food and

medicinal herbs, such as seeds of the sesame plant, rice, barley
etc., are 'Ausadha'zThe Lord Himself, is everyone of the above-
mentioned things.
'Mantro'hamahainevajyamahamagniraharit hutam'-He is,
the sacred formula which is chanted, at the time of sacrificial
worship; He is the clarified butter, the sacred fire and the act
of offering oblation, into afire.
'Vedyarit pavitramonkara rksama yajureva ca'.......The Lord,
is the knowledge, of the method of sacrificial worship, which
should be performed systematically, in order to satisfy desires
or to get rid of them.
Acts of sacrifice, rewards and penance, are purifying to
the wise, (Gita 18/5). In them the articles of oblations, which
are offered without expecting a fruit and the action, which is
performed without expecting its fruit, are also purified. That
purity, is the Lord's manifestation.
Act of sacrifice, gifts and penance, as enjoined by scriptures,
are always begun, with the utterance of the sacred syllable, 'Om'
(Gila 17/24). So the Lord is, Om.
The Vedas, deal with methods of Vedic rituals, and sacrificial
worship etc. The Rgveda, is the collection of aphorisms of sacred
formulas, with a regular order of words, the Samaveda, is a
collection of sacred formulas, and prayers, which are sung with
a rhythm during sacrifices, and the Yajus, consists of sacred
formulas with irregular order of words. All the three, are forms
of the Lord.
'Pitahamasyajagato mala dhala pitamah~'-The Lord, creates
the entire universe. So, He is called the source and dissolution
of the whole universe (Gila 7/6). He also protects the universe,
so He is father, as is also mentioned in the forty-third verse of
the eleventh chapter.
The Lord, sustains the whole universe, in all respects.
He decides the destiny of all beings. Therefore, He is the

sustainer.
The Lord, gives birth to beings, in different bodies according
to fruit of their actions. So, He is the mother of the entire creation.
He, is the grandfather, because Brahms, the creator of
the world, is the father of the world, in common knowledge,
and Brahma is born of Him. From this angle, He is the father
of Brahma. Arjuna, has also called Him the Primal Cause of
Brahms, (Gita 11/37).
'Gatirbharffi prabhuh s~i nivasal,l Sarm;tarit suhrt'-The Lord,
is the Supreme Goal of beings. He is the supporter of beings
because, all sustenance comes from Him. He, is the owner and
Lord, of the universe. He is witness because He knows all beings,
all the time, very well. He is the 'Abode' (Nivasa), because beings,
rest in Him. He gives shelter, to beings, so He is refuge. He is
a disinterested friend, because He is their well-wisher, without
expecting any reward.
'Prabhaval,l pralayal,l sthanam nidhanam bijamavyayam'-
The entire universe, emanates from Him and again merges in
Him. So, He is the origin, (the material cause and the efficient
cause) and end, of the entire universe (Gita 7/6).
He is the resting place (Sthana),* of the universe, because
at the time of fmal dissolution, the entire universe (including
Nature), merges in Him and rests in Him.
He is the storehouse (Nidhana), because in all the states
of creation and dissolution, etc., nature, the universe, soul and
everything else, reside, in Him, only.
The Lord, is the imperishable seed, because an ordinary seed
is born of a tree and then it perishes, when the plant sprouts up.
* 'Niviisa' (Abode) is the place where beings reside during the span
of creation while 'Sthana' (resting place) is the place where the universe
(including Nature) remains merged in the period of dissolution.
But, the Lord after creating infinite universes, remains the same,
and is without origin and end. He can never perish.
Appendix-As from the view point of discipline of knowledge
'modes are acting on the modes' (Gita 3128), similarly from the
view-point of a devotee, only God's objects are being offered
to God. As a person worships the Ganges with Ganges-water,
worships the sun with a lamp, worships the earth with flowers,
similarly God is being worshipped by God's objects. The fact
is that He Who is worshipped is God, the material for worship
is also God, the act of worship is also God and the worshipper
is also God.
The worldly seed is produced by farming but the unworldly
seed in the form of God, is not a born one (produced), therefore
the Lord in the seventh chapter declares Himself to be the eternal
seed-'bijarn mam sarvabhiitanam viddhi partha sanatanam'
(7/10). Here the Lord declares that He is the imperishable
seed-'bijamavyayam'. The reason is that the worldly seed
perishes, when the plant sprouts up, but the unworldly seed in
the form of God by producing infmite universes, remains the
same, there is not the least modification in the seed. It means
that God exists at the beginning of the entire creation and also
exists at the end of it. The entity which exists at the beginning
and at the end also exists in the mid-state-this is the principle.
As several earthen wares are made of clay, remain in clay and at
last merge into clay, similarly all the seeds of the entire universe
are born. of God, abide in God and at last merge into God
(Gita 10/39). It means that the worldly seed perishes when it
sprouts up but the imperishable seed .!n the form of God ever
remains the same at the beginning, in the middle and at the end.
Therefore at present only God manifests Himself as the world.
There is nothing else besides Him.
1084 SR~DBHAGAVADGtrA [Chapter 9
<1\U~~~& Cf15f H.Jtrtl~R'l'i1Ifi:r ~ I

3l1fff ~ ~U fI«fli:C416q~ II ~ ~ II
tapamyahamaham varsam nigr~amyutsrjami ca
amrtam caiva mrtyusea sadasacc3hamarjuna
Arjuna, for the welfare of the world I as the sun, radiate heat,
withhold and send forth; rain. I am immortality, as well as, death;
I am also being and non-being, both. 19
Comment:-
"I'apamyahamaham varsam nigrhl}8myutsrjami ca'-The
Lord, ,in the form of the sun, cures ailments of beings, by drying
impure and dirty materials, which cause ailments, on the earth.
As the sun, the Lord radiates heat to dry the poisonous matter r
of medicinal herbs and other vegetations. He dries water, to
make it pure and sweet, and then sends it back as rain, for the
welfare of beings.
'Amrtam caiva mrtyusca sadasaccahamarjuna'-The Lord, is
immortality, as well as, death. He is immortality-it means that
all beings live by sustaining their life-breath, (they do not die). He
is death, as it means the departure of life-breath from the body,
of all beings (their death). He is being, as well as non-being, the
cause as well as, effect. It means, that as a great soul regards
that, all is God, in the view of the Lord also, He is all, though a
common man views death and immortality, being and non-being;
gross and subtle, sattva, rajas and tamas; cause and effect; water
and ice etc., different. But, in fact, the world is a manifestation
of the Lord. As in clothes made of yam, there is nothing besides
yam, in so too things, actions, incidents, circumstances and men
etc., there is nothing else, besides God.
Appendix-God existed before the creation of the universe
and in the end God will remain, then in the mid-state who else
can be there besides God? Therefore immortality is a form of
God and death is also a form of God. The real (para prakrti)
Verse 19] SADHAKA-sA.NJIvANI 1085
is a form of God and the unreal (apara prakrti) is also a form

of God. As the food offered to God becomes 'prasad' (a gift
or blessing) from God and it includes both sweet food such as
'rasagulla' and 'gulabajamuna' and also bitter vegetables such as
'karela' (bitter gourd) and 'methi'. Similarly the favourable as
well as unfavourable circumstances-all are the manifestations
of God. The Lord as the sun withholds water and then sends
forth rain-s-these two opposite activities (withholding and sending
back) are performed by God. Not only this but the water which
is withheld is God, the rain which is.sent forth is God and the
action of raining is alsoGod. 'Sadasaccahamarjuna' -In the entire
universe there is nothing besides 'sat' (para) viz., the real and
'asat' (apara) viz., the unreal. The world is unreal and the Lord
Who resides in it, is real. The body is unreal and the soul which
resides in it, is real. The body and the world are kaleidoscopic
while the soul and God are free from modifications. The body
and world are perishable, while the soul and God are imperishable
(Glta 2/12). The Lord declares that He is changeable and is also
unchangeable, He is perishable and is also imperishable. It means
that all is God, there is nothing else besides God (Glta 717).
In 'nasato vidyate bhavo, nabhavo vidyate satah' while
differentiating 'Sat' from 'Asat' there is discrimination but
in 'sadasaccaham' there is no need of any discrimination but
there is faith (belief) required. All is God-this belief is more
powerful than discrimination. The reason is that discrimination
is useful when both the real and the unreal are distinguished.
But when the unreal does not exist at all, then what is the use
of discrimination? If we assume the entity of the unreal, then
there is need for discrimination; but if we don't assume the
entity of the unreal, then there is belief.. In discrimination there
is division between the real and the unreal but in belief or faith
all being God there is no division at all. In faith there is only
the real viz., only God.
In the Discipline of knowledge, there is predominance of

discrimination while in the Discipline of Devotion, there is
predominance of belief and love (devotion). In the Discipline
of knowledge, discrimination between the real and the unreal, the
self and the non-self, the eternal and the transient is important;
so there is duality-'dvaita' ,but in the Discipline of Devotion,
belief in God is important, so there is non-dualism-'advaita'.
It means that in fact there is real non-dualism in devotion as
there are no two entities.
In the Discipline of Knowledge a striver negates the
unreal. By negation, the entity of the unreal can persist. The
more emphasis a striver lays on the negation of the unreal, the
more the assumption of "the entity of the unreal is strengthened.
Therefore 'to negate the unreal', is not so good as is 'to be
indifferent to it'. Better than indifference to it is the notion-'all
is God'. Therefore a. devotee neither negates the unreal nor is
indifferent to it, but he beholds God in all-the real and the
unreal because in fact all is God.
The Lord declares-
ahamevasamevagre nanyad yat sadasat pararn
pascadaham yadetacca yo'vasi~yet so'smyaham
(Srfrnadbha. 2/9/32)
'Before the creation I was present, there was noting else

besides Me and after the creation whatever this world appears, I
am also that. The real, the unreal and that which can be beyond
both the real and the unreal, I am that also, and when the creation
is destroyed, whatever remains, I am also that.'
The body, senses, mind, intellect and ego etc., all is God.
For example if we think of Haridwara (with the mind), the mind
appears as the immovable objects such as 'Hari ki paidi' and the
clock tower etc., and the mind appears as the movable objects
such as the Ganges, the sailing fish and the bathing persons, viz.,
the mind became both-s-the movable and the immovable objects.
Similarly the real is God and the unreal is also God.

From our point of view there are two divisions-the real and
the unreal, therefore the Lord has used the expression-'sadasa
ccaham' in order to explain it to us, otherwise from the Lord's
point of view, there is nothing else besides Him. If we perceive
even from the topmost philosophical point of view, we fmd that
there is only one entity. Two entities are not possible at all. A
man is deluded when he accepts the other entity (GIla 7/13).
Attachment and aversion -also ensue by assuming (accepting)
the other entity.
Link:-After describing, the ways offools and devotees, now

in the next two verses, the Lord, describes the ways ofenjoyment-
seekers, who having a disinclination for God, perform sacrifice
etc., to reap their fruit. Therefore, they repeatedly come and go.
~ lit fIlqql: 'ldQlql

~ ~ ~I
~uqlil'(-1le.a ~"'S(~q;-
1f~ ~ ~11~OII
traividya mam sornapal;t piitapapa
yajfiairi~tva .
svargatim prarthayante
te pUJ)yarnasadya surendraloka-
masnanti divyandivi devabhogan
Those who perform rituals with some interested motive as
laid down in the three Vedas, and drink the juice of soma plant,
and thus having purged themselves of sin, worship Me as Indra,
by sacrifices, praying to seek access to heaven, attain Indra's
paradise, as the result of their good deeds, and they enjoy, the
celestial pleasures of the gods. 20
Comment:-
'Traividya roam somapil} piitapapa yajiiairi~tva svargatirit
1088 SRTIMADBHAGAVADGITA [Chapter9
prarthayante te plU}yamasadya-surendralekamasnantl divyandivi

d~vabhogan'-Wor1dly people, are generally engaged, in worldly
pleasure. There are others, who attach value to perishable objects,
aspire for heavenly pleasure and so perform actions with a selfish
motive, as laid down in the three-Vedas for them. The term
'Traividya', has been used, for such people.
Soma is a plant about which it is said, that in the bright
half of a lunarmonth, everyday, on.it one leaf sprouts forth and
upto the full-moon-day there are fifteen leaves, while in the dark
half of a lunar month, everyday one leaf falls, and in fifteen
*'
days all the leaves fall. Those who perform religious sacrifice,
purify the sap of soma-plant with Vedic sacred formulas and
then drink it. Thus, they are purged of sins which are obstacles,
to heavenly enjoyment.
The Lord, in the preceding. verse.declared, that He is, being
and non-being, both. So here, the term 'Mam' has been used for
Indra, the lord of the gods, because when He is, being and non-
being, both, He is also Indra. Moreover, persons who perform
sacrifice, in order to reach heaven, worship Indra, and pray to
him to grant them, an access to heaven.
With the view to attain heaven, they sing hymns in praise of
Indra, and beg of him, residence in heaven-both for. these are
prayers. As a reward of the performance, of Vedic and Pauranika
* The Soma plant which has fifteen leaves, whose shape is like a serpent,
whose knots are red from where the leaves sprout forth, with the five parts (root,
branch, leaves, flower and fruit) brought on the full-moon-day binds mercury.
The Soma tree also with five organs (root, bark, leaves, flower and fruit) binds
mercury and makes its ash and so on. Out of the Soma climber and Soma tree
the Soma climber possesses more properties. In the dark fortnight each day one
leaf falls from this part while in the light fortnight each day one leaf sprouts
forth. Thus this climber plant grows. If the root-fruit (Kanda) of this plant is
taken out on the full-moon-day, it is very useful. The mercury bound in this
root-fruit with thorn-apple makes the body iron-like strong and it has a hundred
thousand times-more effect i.e., its one particle changes a hundred thousand
particles of iron into gold. This Soma climber plant is very rarely found.
Verse 21] SADHAKA-SAiiuIvANi 1089
rituals. they are granted celestial enjoyments. Those heavenly

pleasures, are far more attractive and singular, than those of
the mortal world. There, they enjoy five sense-objects of sound,
touch. form, taste and smell. Moreover, they also enjoy other
luxuries, honour and glory etc.
Appendix-Here is the description of such people who
strongly believe in the existence of the world and who value it
and whose worship to God is a mistaken approach (Gila 9/23).
The fruit of the worship of such people is perishable (Gila 7/23).
Because of being within the entire form of God, all is God;
therefore here for Indra (the lord of gods) the term 'mam' has
been used. The term 'punyam' has been used for Indra's paradise
because it is purer than the human world.
~ (j ~ ~ fcWII<4
~~~~I
~ ~
'Ij('Wlcl ChIQChlql ~ II ~ ~ II
te tarn bhuktva svargalokaril visalaril
~il}e pUl}ye martyalokaril vlsanti
evam trayidharmamanuprapanna
gatagatam kamak3ma labhante
Having enjoyed, the extensive heavenly world, they return
to the world of mortals when they, exhaust their merit. Thus,
taking recourse to action with interested motive, enjoined by the
three Vedas, and seeking worldly enjoyments, they repeatedly
come and go. 21 .
Comment:-
'Te tam bhuktvi svargalokaril viSiJaril ~q.e ptqtye martyalokaril
visanti evam trayidharmamanuprapanni gatagatam kimakimi
labhante'-The heavenlyworld,has been called extensive, because
it is vast, there age is longer, and pleasures are, in abundance.

Those who want to go to heaven, instead of depending on
God, rely on actions with interested motive,enjoined by the
three Vedas. They go to heaven and are obliged to return to this
world, after their merits run out. Here again, they acquire merits
and thus, the wheel of going and coming back, revolves.
If the meaning of 'Piitapapa', of the previous verse, is taken,
as those who are purged of all sins and the meaning of 'Ksine
punye', is taken as those whose merits are destroyed, it means,
that being free from all sins and merits, they should have been
liberated from bondage. But they donot attain liberation, they,
rather go and come. So. the terms, mean that they are purged
of only those sins which are obstacles to go to heaven; and
their merits are exhausted after enjoying, heavenly pleasures.
Therefore, reference is not, in context of the exhaustion of. all
their sins and merits. .
Link:-But, what about those, who depend only on the Lord?

Their position is explained, by the Lord, in the next verse.
3i"';:tllflJ~4;ffi m~ \iAT: wJ;ql'fld I

~~~ CI~IUI~i(11 ~~ II
ananyascintayanto mam ye janii\1 paryupasate
te~ nityabhiyuktiinam yogaksemam vahamyaham
To those men, who worship Me alone, thinking of none but
Me, who are ever-devout, I provide them gain and security. 22
Comment:-
'Ananyascintayanto mam ye janal} paryupasate's--Those,
who admit, that the entire universe is the Lord's manifestation,
and all the activities and changes are His sport, and do not
attach importance to anything else, besides the Lord, because
everything except the Lord, is perishable. They have no desire,
even for the maintenance of their bodies. So, they have exclusive
devotion; for Him. Whatever action, moving, eating, drinking
or talking etc., they perform, is in order to, please God. By
regarding the Lord, as loving and glorious, the memory, of the
Lord in devotees, is constant and natural. These devotees are
called 'Ananya' (exclusively devoted), because for them, the Lord
is both the means and an end. They have a firm conviction, that
they have to take refuge in God only, they have to adore and
think of Him only, and they have to attain Him, only. They do
not harbour any other desire, except t;hat of the Lord.
'T~ nityabhiyukt3nam'-'Nityabhiyuktanam' (of those ever
united), are those, who having undivided devotion, think of Him
and perform all actions, to please Him. They, have a disinclination
for the world, an inclination for the Lord, and perform actions
by depending on Him. In other words, their disinclination for the
world, is their 'Ananyata' (exclusive devotion), their inclination
for the Lord is their 'Cintana' (constant memory), and in all
active and inactive conditions, circumstances whatever, he does,
is their 'Upasana' (worship). Those devotees, who possess these
three traits, are 'Nityabhiyukta' (ever devout).
'Yogaksemam vabamyahams--Yoga' means, the provision
of the means required, and 'Ksema' means,· security of what
has been gained.
But, the fact is that 'Yoga' means, either to attend or not to
attend to the needs of devotees, because the Lord is a disinterested
friend, of devotees, so He remains engrossed, in their welfare.
He provides only those means, which are useful, for their
welfare. Similarly, He protects what has been provided, only
if its security, is a means in their spiritual progress. Otherwise,
He will destroy- it. Destruction of harmful things, is 'Ksema'
(security). Therefore, His devout devotees, remain pleased and
satisfied, in all circumstances, because they believe that those
circumstances have been created by God's will, and so they will
enable them to attain, salvation. They, become puppets in the

hands of the Lord, and God's will, becomes their will.
In fact 'Yoga' means, affmity with God and 'Ksema' means
salvation. From this view-point, the Lord strengthens a devotee's
affinity with Him, and tries to lead him to salvation. Therefore,
Lord Krsna, in the forty-fifth verse of the second chapter, orders
Arjuna. "Don't worry about 'Yoga' and 'Ksema", It means that a
devotee should be free, from any care for gain and security.
'Vahimyaham'-It means, that as a mother, looks after her
small son and provides him cheerly with all necessities, similarly
the Lord provides, all the means required by the devotees.
Appendix-The Lord here mentions the superiority of His
devotees to those, who perform actions with interested motive,
enjoined by the Vedas as described in the preceding verse, and
also to those who worship other gods. The devotees, who have
exclusive devotion for God, neither believe in Indra, who has been
described in the preceding verse nor believe in other gods as is
described in the next verse. Those who worship Indra etc., reap
the limited fruit for their worship, according to their desire. But
the worshippers of God receive limitless fruit. The worshippers
of gods are like paid labours (servants) while the worshippers
of God are like the members of the family. If a labour works,
he is paid the limited amount of money as wages according to
his labour (work), but if a member of the house works, he is
the master of the entire wealth (money) of the family.
The 'ananya bhaktas' (devotees with exclusive devotion) are
those who hold that there is no other entity besides God-'Uttama
ke asa basa mana mahirh, sapanehu ana purusa jaga nahim'
(Manasa, Aranya 5/6).
'Yogaksemam vahamyaham'-The Lord provides the devotee
all the necessary means required by him and provides security
of what has been gained-this is the Lord's 'yogaksemam
vahamyaham'. Though the Lord provides gain and security to
Verse 23] SADHAKA-SAfuivANi 1093
all strivers, yet he specially. provides gain and security to those

devotees who have exclusive devotion for Him in the same way
as a mother brings up her loving child herself instead of leaving
it under the care (supervision) of a servant
As a devotee attains bliss by serving God, similarly God
takes delight in serving His devotee-'ye yatha mam prapadyante
tamstathaiva bhajamyaham' (GIta 4/11).
Link:-After explaining the position of those devotees who

depend only on the Lord, He describes in the next verse those
devotees who worship other gods.
~Stllo<:c~cl('fI ~ 4\i1.a~: I
~sftrqlqq q,1.a4_11~~ II
ye'pyanyadevata bhakta yajante sraddhayanvitii\l
te'pi mameva kaunteya yajantyavidhipiirvakam
0- son of Kunti, even those devotees who, with faith, worship
other gods, in reality worship Me also though not with a proper
approach. 23
Comment:-
'Ye'pyanyadevati bhakti yajante sraddhayanvi~'-These
devotees, who have not realized, that the Lord is all-being and
non-being, (GIta 9/19) worship other gods, because they think
that other gods are apart from and independent of Him, and that
by their grace they will gain everything.
'Te'pi mameva kaunteya yajantyavidhipiirvakam'-Devotees,
who worship other gods, actually worship Him, because, in the
whole universe, there is nothing besides, Him. Therefore, their
worship to other gods is worship to Him, only, but that is a mistaken
approach. The Lord, by the expression 'Yajantyavidhipiirvakam',
does not mean that they do not possess knowledge-what sort of
worship-materials, what sacred text, should be used, and what
sort of worship, should be done. But, it means, that they regard

other gods separate, from the Lord. They worship other gods,
because their wisdom has been led astray, by desires (Gita 7/20).
But the fact is, that whatever power, the other gods have, has
come to them, from the Lord, and so it is only, His power.
It means that, if a devotee worships any deity, regarding
him as the Lord, without having any desire for fruit, that will
be worship to God, and it will lead him to God-realization.
Secondly, if he worships the Lord, with a desire, he will be
regarded as a devotee-a seeker of worldly objects, a sufferer
etc., whom the Lord has called noble, (Gita 7/18).
In fact, all is God. So every kind of worship, service and
good, offered to others, is only an offering to God. As rain-
water, in the form of a stream, river and waterfall etc.,
flows into the sea (because that water comes from the sea
and belongs to the sea), whomsoever, a devotee worships, he
worships, only God.
Appendix-'Traividya mam' (9120), 'Ananyascintayanto
mam' (9/22) and 'te'pi mameva' (9/23)-the Lord has used the
term 'mam' in these three verses which means that all is God,
therefore the Lord knows all as His manifestation. If a striver
has no desire and beholds .God in all, he may worship anyone,
that is indeed the worship to God. It means that if he has the
disinterested motive and regards other gods as the manifestation
of God, then his worship to gods will not remain the mistaken
approach but will be worship to God only.
In the seventh chapter the term 'devayajah' was used (7/23),
the same has been mentioned here as 'yajante'.
Link:-But why is their worship not with a proper approach?

The explanation follows.
31t ft"~lI~I'1i .~.~ ~.~ I

';:f ~~ flTil'1If1~f4ctRr WII ~~ II
aham hi sarvayajiianam bhoktii ca prabhureva ca .
na tu mimabhijinanti tattvenatascyavanti te
I am verily the recipient and Lord of all sacrifice (Yajiia),
but they do not know My essence (tattva), and hence they
have a fall. 24
Commentt-s-
[In the second chapter, Lord Krsna declares, "Those who
are deeply attached to pleasures and prosperity, cannot attain
the determinate intellect, concentrated on God" .(2/44). In God-
realization, there are two obstacles-i-to have a sense of enjoyership,
and to, have the possessive spirit. These two pervert the intellect,
of a man. They force a man, to have a disinclination for God.
In childhood, a person depends on his mother, and cannot live
without her. But when he grows up and ismairied, he becomes
a husband to his wife and does not like his mother much, he
rather, becomes indifferent to her. Similarly, when this (soul),
gets entangled in worldly pleasures and prosperity, it forgets the
Lord, who is the enjoyer and the Lord of all sacrifices etc., and
thus man has a fall. But, when he realizes, that God is the real
enjoyer of all the things, and He is the only Lord, he comes to
the right path and does not fall.]
'Aharit hi sarvayajiianarit* bhoktii ea prabhureva ca'-The Lord,
is the enjoyer of all virtuous actions, such as sacrifice, charity,
penance, pilgrimage etc., which are performed, according to the
ordinance of scriptures and according to one's, caste and stage
(order) of life etc., because, all- ordinances have been made.only
by Him, so that beings, remaining detached from actions and
* Though the term 'Yajfianam' used in the plural number includes all
actions (duties) yet the term 'Sarva' means to show that no scriptural or physical
or practical duty has been excluded.
1096 SR1MADBHAGAVADGITA [Chapter9
their fruits, may not deviate, from. the self and may worship Him,
with exclusive devotion. As He, is the enjoyer of all sacrifice,
He is also the Lord of all the worlds, things, men, incidents,
circumstances, actions and beings, iilcludingtheir senses, bodies,
minds and intellects, as the entire universe, has emanated from
Him and so, He is their Lord.
The Lord is the enjoyer. What does it mean?
The Lord has declared, "A great soul realizes, that all this
is, God" (Gita 7/19) and "In my view, I am being and non-
being, both" (Gita 9/19). It means, that when a devotee performs
virtuous actions, such as sacrifice, charity, penance or provides
food to the hungry, helps the destitute, waters plants, feeds dogs
and birds etc., all of these are enjoyed by the Lord; because it
is He Who has manifested Himself, in different forms. * Thus
a devotee, serves the Lord only, with all these articles offered
to the hungry, the needy, and to anyone else, in His universal
form. The Lord, is the enjoyer of all, whatsoever, is offered to
Him, in diverse forms.
How is, He the Lord?
Devotees regard God, as the Lord of the higher and the
lower nature. He is the master of the entire universe, and so
He is free in creating, preserving, destroying, conducting, and
enjoying this entire universe, and also in bringing about, any
change in it. Thus He is the Lord.
* There is an anecdote. Once the saint named Niimadeva went for
pilgrimage. There he cooked food and went to take clarified-butter. In the
meanwhile a dog came there and ran with a loaf of bread. Saint Niimadeva ran
after him with clarified-butter-pot and said, "0 Lord, I wanted to offer this loaf
of bread with clarified-butter to You. Why are You running away?" As soon as
he uttered these words, the Lord manifested Himself because in the form of that
dog there was no one else besides the Lord. Thus whatever is offered to anyone,
is offered only to God.
'Na tu mamabhijananti tattvenataScyavanti te'-In fact, the

Lord is the real, and the unreal; the sentient and the insentient,
all. So, He is the enjoyer and the Lord of all, the things etc. But
those, who do not know this fact, think that if they offer food
or water to creatures, it is received by them, and so they are
enjoyers. But, actually the real enjoyer is the Lord. So, without
perceiving the Lord,in different manifestations, they fall.
Therefore, every person should regard the Lord, as the enjoyer.
Thus, whatever is offered to anyone, should be offered only to
Him, knowing it to be His.
Secondly, all the worldly pleasures and prosperity, are the
Lord's and are forthe service of the Lord, Who has manifested
Himself, in the form of the universe. But, people attached to
pleasures and prosperity, by considering these their own, think that
they are their master, but actually they become slaves to them.
By depending on them, they regard these as part and parcel of
their life, while they are really different, from them. Thus they
have a fall. But if they know the fact, that God is the enjoyer
and the Lord of, all the sacrifices, they are liberated.
'Cyavanti' (fall) means, that without attaining God, they fall.
By performing virtuous actions, they go to higher regions, such
as heaven etc., but having enjoyed heavenly pleasures, they have
to return to the world of mortals (Gita 9/21). Thus, instead of
attaining salvation, they have to follow the wheel of birth and
death. This is their fall.
Appendix-In the end of the fifth chapter the Lord declared,
'I am the enjoyer of all sacrifices and austerities'-'bhoktarariJ.
yajfiatapasam' (5/29). There the Lord declared in an affirmative
way that he who has realized Him as the enjoyer of all sacrifices
attains peace; and here by negative inference He declares that
these, who don't know Him as the enjoyer (recipient) of all
sacrifices, have a fall. When a man himself becomes the enjoyer,
he has a fall. If he regards the Lord as the enjoyer of all virtuous
1098 SRlMADBHAGAVADGiTA [Chapter9
actions, he no longer remains an enjoyer, and his desire for

pleasure is wiped out, and without the desire for pleasure he
attains peace.
In fact only God is the ultimate doer and ultimate enjoyer
of all actions. But in spite of being a doer and an enjoyer, He
remains untainted viz., He has no sense of doership or enjoyership
(no desire for the fruit of action)-'tasya kartaramapi math
viddhyakartaramavyayam' (Gmi 4/13), 'na mam karmani limpanti
na me kannaphale sprha' (Gita 4/14).
Linkt-e-The Lord, in the next verse, describes the relative

end of different devotees who worship, other deities with an
interested motive.
~ ~ClCiltll ~ f1:I(jCildl: I
~~~~~sN'qllf)1 ~~ II
yanti devavrata devanpitrnyanti pitrvratiil}.
bhiitani yanti bhiitejya yanti madyajlno'pl mam
Those whoworshipthe gods, with self- interest, go to gods, after
death, those who worship the manes come to the manes, those who
adore the evil-spirits, join the evil-splrits, But, those who worship
Me, attain Me, alone. 25
Comment:-
[In the preceding verse, the Lord declared, that He is the
enjoyer of all sacrifices, and the Lord of the entire universe.
But, those who instead of, regarding Him as the enjoyer and
the Lord, themselves become enjoyers and the Lord, have a fall.
Now, in this verse, He explains, how they fall.]
'Yanti devavrata devin'-Those, who do not know reality,
about the Lord, but hanker after worldly pleasures and prosperity,
worship other gods, and follow rites, relating to them (Gmi 7/20).
Those gods, carry their devotees to their abodes, but they have
Verse 25] SADHAKA-SANJIvANI ],099
to return from there, because all the worlds from the abode of
Brahma downwards, are subject to return (Gila 8/16).
In the twenty-third verse, the Lord declares, that those
devotees who worship other gods, also worship Him alone,
though not with a proper approach. It means, that those devotees
do not know, that all is God. Their aim of worship, is to
get worldly pleasures and prosperity, so they fall. If they had
worshipped, either the Lord or even gods, without having any
desire, they instead of attaining the gods, would have attained,
the Lord. Had they not desired anything, from the gods (as
manifestation of the Lord), and the Lord and even· if the Lord
and the gods had offered them, they should have declined the
offer. They should have rather responded, "0 Lord! You are
ours, and we are Yours. Had the worldly things (pleasures and
prosperity) been more valuable than this affmity with You, we
would have desired or begged of You. But there is nothing
more valuable, than this affmity. So why should we beg?"
Having such sentiments, they would have become a source of
bliss to Him, and they would not have attained, the perishable
and inferior, celestial world.
'Pitfnyanti pitrvratal}'-Those, who want their desires to be
satisfied, worship the manes, by regarding them as theirfavourite
deity. But the greatest desire, that can be satisfied by the manes,
is that they can take their devotees, to their abode.
'Bhiitani yinti bhiitejya'-Persons possessing the mode of
ignorance (darkness), worship the spirits and ghosts, to fulfil
their worldly desires. They worship spirits at night, on the
cremation ground with meat, wine and incantations etc. The
maximum benefit they can get is that those evil-spirits, can fulfil
their worldly desires. But after death, they go to the spirits i.e.
become evil-spirits.
'Yanti madyajino'pi mam'-Those, who think of Me and
worship Me, with exclusive devotion, attain Me, certainly.
Those, who worship other gods, manes and spmts etc.,
for worldly pleasures and prosperity, have to go to hell or to
follow, the cycle of birth and death in eighty-Jour lac forms
of lives. In human birth, by having affinity of love with God,
they could be a source of bliss to Him. But being engrossed in
cheap worldly desires, they adore petty gods, manes and evil-
spirits, and thereby get entangled in a vicious circle. Therefore,
they should devote themselves only to God, very cautiously. If
they worship the Lord, they can attain Him. Or if they worship
others regarding them as manifestation of the Lord, without a
desire for the fruit of worship, they can attain Him. Regarding
them, as separate from the Lord, and having a desire for fruit,
these are the two causes of downfall.
Birth as an evil-spirit is very bad, impure and so, is their,
worship. So those who worship spirits, have a sure downfall,
because, they can never behold them as a manifestation of God,*
nor can serve them, without a selfish motive.
Here is an anecdote. There was a man, who worshipped
a female spirit, called 'Kama' (she when under the control of
someone, is said to, reveal to him all secrets). When anyone
went to him, to get an answer for his question, he could know
the question, and would answer it. He earned a lot of money.
Someone wanted to learn his secret. He said, that he applied
excreta to his ear and with the help of 'Kama' a female spirit,
he come to know, the question and answer into my ear. But at
the time of his death he wanted to run to the bank of the river
Narmada, so that he could attain salvation. But that female evil-
* If a devotee regards an evil-spirit as the manifestation of God, the
evil-spirit attains emancipation and the devotee has a vision of God. Once the
devotee, Namadeva saw an evil-spirit of a very big size. Namadeva prayed to it
by regarding it as his favourite deity with the result that the evil-spirit attained
emancipation and God revealed Himself to him.
spirit presented herself, as a female hog, and killed him. Thus, she
took him to her abode. So, the worship of spirits, is forbidden.
But strivers, can offer oblations of food and water, to evil-
spirits and ghosts, so that they may be liberated, from the life
of evil-spirits. Even, saints and great souls, have done so.
Appendix-The term 'Vrata' mean precept (rule).Therefore the
-term 'devavrata' means-to follow precepts relating to the worship
of gods (Gita 7/20). By taking refuge in God, performance of
action for Him is 'worship to God-c-'Svakarmana tamabhyarcya
siddhirn vindati manavah' (Glta 18/46).
If all actions'are offered to God, it is worship to God (Gita
9/27). If actions are performed in a disinterested manner and they
are offered to God, then no forbidden action can be performed
because it is due to desire only that forbidden actions are done
(Gila 3/36-37).
In fact all is the manifestation of God. But he who assumes
(accepts) any other entity besides God, does not attain salvation.
Even if he goes to the highest worlds, he has to return from
there to this mortal world (Glta 8/16).
Link:-An idea may come to the mind of people, that when

access even to the minor gods, is not easy, access to the Lord
should be, very difficult. The Lord clarifies the point now.
-q;t~~~cU~ ~ \l4i!0Rr I
~ ~~q~dq~ \l4dl((f.,: II ~~ II
patram puspam phalaril toyaril yome bhaktyi prayacchati
tadaham bhaktyupabrtamasnami prayatatmanah
Whoever, offers Me with devotion, a leaf, a flower, a fruit
or even water, I accept these devout offering of a devotee,
with love. 26
1102 S~BHAGAVADGITA [Chapter 9
Comment:-
[All the things and actions, belong to the lower nature, of
the Lord. But, a man by identifying himself with these becomes
their enjoyer, and lord. Actually the Lord is their enjoyerand
master. So, the Lord, orders devotees, to .offer all things and
actions to Him (9/27). By doing so, they will be free, from
bondage forever (9/28).]
Secondly, in the worship of gods several ordinances etc.,
are to be observed, but in attaining Him, there are no rules
and regulations, because a man (soul) being His fraction has
natural affinity, with him. So he can attain the Lord, without
any formalities with firm feelings of affinity with Him, in the
same way, as a child can go to the lap of its mother, without
any formality.
'Patram puspamphalaril toyaril yome bhaktyi prayacchati'-A
a
Devotee, who offers, with love a leaf (basil leaf etc.,) flower, a
fruit or even water, the Lord, appears in person and accepts the
article offered, by him, with love. The Lord, satisfied the three
worlds by demanding a leaf from Draupadi, and by eating it. He
liberated, the elephant who offered Him a flower. He relished
the fruit offered by Sabari so much, that he could never forget
it and always praised, her hospitality. When Rantidevaoffered
water, to the Lord Who came as a person of low-caste, he had
His vision.
When a devotee, is absorbed in devotion, he forgets what
he is offering, to the Lord. Similarly, the Lord is also so much
absorbed in love, that He takes no heed, of what He is eating.
The Lord, ate the rind of the bananas, offered by Vidura's wife,
with. love.
'Tadaham bhaktyupahrtamaSnimi prayatitmanal;a'-The Lord,
not only accepts the offering of devotees, but also eats it. As a
flower, is to be smelt but the Lord eats it, because it was offered
by a devotee, with love. It means that if a devotee wants to offer
Verse 26] SADHAKA-SANJivANI 1103
food to the Lord, He immediately, feels hungry.

'Prayatatmanah' stands for the devotee, whose heart remains
engrossed in God, and who totally depends only on Him. The
Lord, partakes the articles offered, by such a loving devotee.
Here, a leaf, flower, or fruit and water denote all things.
The reason is, that a leaf, a flower, and a fruit are the effects,
of the cause of water, as all the three are born, of water. So
all objects (things) of the entire universe, are denoted by them,
as all are the result of water. So all things should be offered,
to the Lord.
In this verse, the term 'Bhakti' (Devotion), has been used,
two times. 'Bhaktya', shows devotion of a devotee, while
'Bhaktyupahrtam', is an adjective, for the thing offered with
devotion. It means, that when a devotee offers a thing with
devotion, it becomes a symbol of devotion (love), and so the
Lord, eats it because He has a craving for love.
In this verse, there is stress on devotion (love), rather than
of objects, as the Lord, has a thirst for loving sentiment, not for
objects. As a chaste wife, and an obedient disciple, feel highly
delighted by serving her husband and the preceptor respectively,
a devotee is very much delighted by offering a thing to the
Lord, because he feels that the Lord by His special grace, has
given him an opportunity to serve Him, with a thing, which is
actually His.
The Lord, eats the thing, offered with devotion. There is
an anecdote in this connection. There was a priest who offered
almonds, walnuts, cashew nuts and pistachio nuts etc., to the
Lord in the temple, from the Diwali festival to the Holi festival.
But, when these nuts became costly, he began to offer ground
nuts. One day, the priest had a vision of the Lord, in his dream.
The Lord said, "My dear, you have started to offer, only ground
1104 SRlMADBHAGAv ADGIT A [Chapter9
nuts." The priest again started to offer almond etc. The priest
was convinced, that the Lord ate the thingsoffered, to Him.
It is said,· by saints that things offered to the Lord, with
devotion, become unusual in smell, and taste etc.', and are not
spoiled, with passage of time. This is not a hard and fast rule,
but it depends upon, the devotion of.a devotee.'
When articles areoffered as oblation, ·into fire, it is sacrifice;
when they are offered to others, it is called charity. When by
abstinence, they are not used for one's ownself, it becomes austerity;
and when these are offered to God, which lead to union with
Him-.all these are different names, of renunciation.
Appendix-In order to worship the gods, several rules have
to be observed (followed) (Gila 7120), but in the worship of God
there is no rule. In the worship of God there is predominance of
love (devotion) and one's regarding Him as one's own, rather
than of any method-'bhaktya prayacchati', 'bhaktyupahrtam',
As an innocent (simple hearted) child puts into its mouth
whatever comes to its hand, similarly the Lord by becoming simple
hearted eats whatever is offered to Him by the simple hearted
devotee-'ye yatha mam prapadyante tamstathaiva bhajamyaham'
(Gita 4/11); as Vidurani offered the peel of a banana to Lord
Krsna; He ate it with a great relish,
The expression 'bhaktya prayacchati' means that a devotee
offers a thing to God with love (devotion), not with a desire. In
the worship of gods certain things are necessarily required but
in the worship of God nothing particular is required, but only
love or devotion is required.
Link:-A man has a downfall, if he is attached, either to

things oractions. In the previous verse, it was mentioned that
things should be offered, to the Lord. In the next verse, He
explains that actions, should also be offered, to the Lord.
II (qi,(l Ilf ~~ iI\Jij)~l.ftr ~ «<t.1

lIt1q~m 4il41i1d&§'6iSCt ~II ~\911
yatkaro~i yadasnasi· yaijuho,idadiisi yat
yattapasyasi kaunteya tatkurusva madarpanam
o son of Kunti, whatever you do, whatever you eat, whatever
youotTer in sacrifice, (Yajiia) whatever you bestowas a gift, whatever
you do, by way of penance, dedicate it all to Me. 27
Comment:-
[It is a policy of the Lord, that howsoever men approach
Him, even so does, He seek them (GIta 4/11). When a devotee
offers his things, to the Lord, the Lord also responds with His
gift. The things offered by a devotee are limited, while those
granted by the Lord, are limitless. If a devotee offers himself
to the Lord, the Lord also offers Himself to him. Actually, the
Lord has already offered Himself, to the universe (Gita 9/4) and
also has offered freedom, to them. So, if they offer the freedom
bestowed by Him to Him, He will also offer, His freedom to
them, and thus depend on them. Therefore, Lord Krsna orders
Arjuna to offer that freedom to Him.]
'Yatkar~i'-This expression, includes all scriptural, physical,
vocational, social, spiritual and mundane, actions. Lord Krsna
orders Arjuna, to offer all actions to Him. If he offers himself
to Him, all his actions will be spontaneously offered, to Him.
Now,Lord Krsna divides those actions, into different parts.
'YadaSnasi'-This expression, includes all the physical actions,
as taking meals, drinking water, taking medicines, wearing clothes,
walking, sleeping.. waking, bathing etc.
'Yaiiuh~i'-This expression includes, all the sacrificial
actions, such as arrangement of material for sacrifice, burning fire,
chanting sacred formulas, and offering oblation, to the sacred fire,
'Dadasi yat'-This expression includes, gift, presents and
help he offers, to others.
'Yattapasyasi'-Itincludes all actions that a devotee

performs, by way of penance: such as control over sense-organs,
dischargingduty, facing unfavourable and favourable circumstances
happily, pilgrimage, fasting, adoration, meditation, chanting and
trance etc.
'Tatkurusva madarpanam'c-It means, that by offering every
action, to the Lord, the devotee becomes free from the feeling
of 'I'ness and 'Mineness', which binds him, and he attains
perfection, having attained which, he does not reckon any other
gain greater than that, and established in which he is not moved
even by great sorrow, and which is free, from the contact of
pain (Gita 6/22-23).
In this verse, 'Yat' (whatever) has been used five times,
which means that the offer of each of the actions, is of great
merit. But how much more meritorious it will be, if all actions,
are offered to Him.
In the twenty-sixth verse, Lord ~I}a said, that a devotee
should offer a leaf, a flower, a fruit or even water, to Him. All
these things are easily available, but they require a little effort.
In the twenty-seventh verse, He said that whatever action a
devotee performs he should offer it to, God. It means, that there
is nothing new, whether an article or action should be offered
to God. But a devotee, should offer himself to, God. By doing
so, all his actions will be automatically offered, to the Lord.
As a mother, is pleased with different actions, such as jumping,
running, playing; smiling etc., of a child, so the Lord is pleased
with different actions of a devotee, as he becomes His.
But, it does not mean, that forbidden actions are to be offered
to.the Lord. The Lord is offered only things and actions that are
sanctioned by scriptures. As, a thing which suits a saint is given
to him, a thing or action which suits the Lord, is offered to Him.
Now, if anyone offers forbidden actions, such as theft etc., to

the Lord, according to the scriptures, he will acquire its manifold
fruit, i.e., he will be be severely punished,
Appendix-To offer something honourably to the person to
whom it belongs is called 'arpana' (to dedicate). The Lord has
used the term 'prayacchati' for offering things and has used the
term 'arpanam' for dedicating actions in the expression 'tatkurusva
madarpanam' because actions are not given.
A Jfianayogl renounces the assumed affmity with the world
but a devotee does not assume any other entity besides God. In
other words a Jfianayogi renounces the sense of 'I' and 'mine'
and a devotee accepts 'thou' and 'thy'. Therefore a Jiianayogi
renounces objects and actions and a devotee dedicates objects
and actions to God viz., without having the sense of possession
over those objects and actions, regard them as God's and the
manifestation of God.
When a man regards a thing as real and values it, it is very
difficult to renounce it, by regarding it as unreal; but it is easy to
offer the same thing to any other person; to render service to him
with it. Then if it is offered (dedicated) .to the most venerable,
the most beloved God, how easy it is! Secondly the person who
renounces a thing may he proud of his renunciation but he who
dedicates it to God, can't be proud of his dedication, because if
the thing which belongs to God, is dedicated to Him, how can
the devotee be proud ofit? 'Tvadiyaril vastu govinda tubhyameva
samarpaye'. All objects (the entire universe) belong to God from
time immemorial. 'Dedicating them to God' means to rectify the
mistake of regarding them as his own. When a mistake rectified,
a man is not proud of his such act of rectification; rather he gets
pleased at the removal of the' mistake.
When a striver regards the world as God's, his affinity
with the world is renounced viz., the world disappears, the
independent existence of the world does not persist any more
(which really does not exist) but only God remains (Who really
exists). Therefore a devotee needs no discrimination in order to
renounce affmity with the world. He does not renounce affinity
with the world but regards the world as God's or as God's
manifestation because the 'apara prakrti' (lower. nature) also
belongs to God (GIta 7/4).
Link:-In the previous two verses the Lord said that a devotee
should offer all things and actions to Him. In the next verse He
describes the good that accrues from offering everything and
every action to Him.
~1it~~:1
e=tlI't'44'HICjml(if1 fetiJml q1iJ&&:IR:f II ~~ II
subhasubhaphalairevaril moksyase karmabandhanaiJ}
sannyasayogayuktiitmavimukto mamupai~yasi
With your mind firmly set on the Yoga of renunciation Le.,
by dedicating .aU actions to Me, you will be free from the bondage
of actions having good and bad results; and freed from them, you
yourself having completely surrendered shall attain Me. 28
Comment:-
'Subhasubhaphalairevam moksyase karmabandhanaiJ,'-
By offering all things and actions i.e., by offering himself, a
devotee, becomes free from good and bad results, of actions
performed in innumerable births. In human life, such a man
does not perform evil actions. All his actions, are performed in
accordance with the ordinance of scriptures and saints. But, by
chance, if a forbidden action is performed by him, the Lord who
is installed in his heart, destroys it.
All actions performed, with body, mind, intellect and senses
etc., are external, and so their good or bad result, in the form of
favourable or unfavourable circumstances, is also external. But if
Verse 28J SADHAKA-SANJIV ANI 1109
a man by error accepts his affinity with those circumstances, and

thus feels happy and sad, the feeling of sadness and happiness,
is bondage which leads him, to the wheel of birth and death. On
the other hand, a devotee, in all the favourable and unfavourable
circumstances, regarding them as God's will, feels God's grace
and becomes free from bondage.
'Sannyasayogayuktatmi'-It means,. that a devotee should
offer all his actions to God. Here 'Samnyasa', does not stand
for the Discipline of Knowledge. It means, surrender to God,
as is mentioned in 18/57 also.
As a Sfuikhyayogirests happily in the self, or in God, mentally
relegating all actions to the body with nine doors (GIla 5/13)
a devotee, offers all his actions of innumerable births and their
fruits, to God.
'Vimukto mimupai~asi'-A devotee after becoming free,
from bondage, attains God.
I-A-n-Im-p-o-rta-n-t-F-a-c-t-'
What is, bondage of good* and evil actions?

Every action, whether good or evil, has a beginning and
an end. Similarly, there is connection and disconnection of
circumstances, as fruit of actions. It means, that if an action and
its fruit are transitory, how can affinity with them, be lasting?
But, when the eternal self assumes affrnity with actions, he is
connected with their fruits. Though his affinity with actions and
their fruits, is not possible, yet he assumes this affmity. He (self)
is eternal. So his assumed affrnity, which he accepts in himself,
also appears to be eternal.
He feels happy when good actions.. bear fruit, in the form
of favourable circumstances. But, this happiness does not persist
* As evil actions lead to bondage,so do good actionslead to bondage. As
shackles whetherof goldor iron bind a man,so do both virtuous and evil actions
lead to bondageas they conducea man to rebirth.
1110 SRlMADBHAGAvADGITA [Chapter 9
for a long time. So he has a desire for happiness. This desire, is

the root of all sorrow. Before happiness, there was sorrow and
again it will end in sorrow. It means, that so long as, he has a
desire for happiness, he cannot escape sorrow.
When he surrenders himself to God, he realizes his real
identity with God, (because he as a fraction of the Lord) and his
assumedaffmity, with the body perishes. Actually, he already
had his identity with God, but he did not realize it because he
performed actions with a selfish motive. But, when he offers
actions, as well as himself to God, he attains His love, naturally.
In that state, he feels the Lord's grace, in both the favourable
and unfavourable circumstances. As a kind mother, shows her
affection in rearing, as well as, in scolding a child, so does the
Lord, by sending favourable and unfavourable circumstances to
shower His grace, on devotees. A devotee,without paying any
heed to favourable and unfavourable circumstance, meditates
only on, God.
Appendix-The Lord, by the expression 'yanti madyajino'pi
mam' (9/25) (those who worship Me, attain Me alone) whatever
started saying, while concluding the same, He declares, "By
dedicating all actions and objects to Me, you will be free from
the bondage of actions, having good and bad result; and freed
from them, you yourself paving completely surrendered to Me,
shall attain Me."
Actions are also good and bad and their fruit (result) is
also good and bad. Actions which are done for the welfare of
others. are good; and which are done for one's own self, are
bad. Favourable circumstance is the good result and unfavourable
circumstance is the bad result. A devotee of God dedicates good
actions to God, he does not do bad actions and is not happy and
sad in good and bad result viz., in favourable and unfavourable
circumstances. His 'saiicita' (accumulated) actions of infmite
lives are burnt to ashes in the same way as a burning piece of
Verse 29] SADHAKA-sAiiuIvANI C 1111
grass bums the heap of grass to ashes.

. By dedicating the actions, objects and the self to God,
affinity (attachment) with the world is renounced and there
remains relationship with only God, which has naturally ever
been there-s-tmamaivamso jivaloke jivabhutah sanatanah" (Gita
15n). By regarding the mundane, which is not ours, as ours,
we are ensnared in bondage. By regarding the things as ours,
only bondage persists, the things don't persist. A devotee has
no sense of mine (possession) with any object, person or action,
so he is freed from the bondage.
Here 'Samarpanayoga' has been called 'Sannyasayoga",
The term 'mamupaisyasi' means that the devotee becomes
'abhinna' (one) with God, he.loses his independent identity viz.,
he becomes verily the Lord's own self.,-'jfiani. tvatmaiva me
matam' (Gila 7/18). This is called 'premadvaita' (non-dualism
of devotion or love).
Links-s-Now a doubt arises, that the Lord frees those from

bondage, who surrender themselves to Him, it means that he does
not free others, and so He is not gracious, and equanimouts to
all. The Lord clarifies this point.
~st ~ ';f -q ~smt ';f ~: I

~ ~~1U ~lIflr*~ iillt4iP(1I ~C'( II
samo'ham sarvabhutes« na me dvesyo'sti na priyatI
ye .bhajanti tu mam bbaktyi mayi te tesu cipyabam
I am the same to all beings; as such to Me there is none
hateful, nor dear. But, those who worship Me with devotion, are
in Me and I am also, in them. * 29
In
* the first part of this verse there is the description of all beings while in
the second part of those who worship the Lord.
1112 SRlMADBHAGAvADGITA [Chapter 9
Comment:-
'Samo'harilsarvabhiitqu'-The Lord, pervades the whole
universe. (Gila 9/4) and He is a disinterested friend, of all
beings (Gila 5/29).
The Lord pervades everywhere, equally from a small ant, to
a big elephant and from the vilest sinner, to the most virtuous
saint, because all souls are His fragments of His own Self. So
they cannot be separated from Him, and He cannot be separated,
from them. The beings can be different by birth, by actions, by
circumstances, by incidents and by union and disunion etc., but
He always and equally, pervades all of them.
'Na me dv~yo'sti na priyal}*'-The Lord, has neitherattachment
for the virtuous persons, nor aversion to, the evil ones. He loves,
all beings equally. But, the virtuous people, desiring fruits for
their virtuous actions, go to higher regions, while evil-doers go
to hell, and pass eighty-four lac forms of lives.
The Lord, provides earth, water, fire, air and ether, equally
to all beings because these are His portion. As a man, has neither
attachment to a healthy limb, nor aversion for a diseased one, the
Lord, has neither attachment for the virtuous persons, who follow
His precepts, nor aversion to the evil-doers as also, His critics
because, He is the same, to all beings. He has no partiality. It
is partiality, from which attachment and aversion, evolve.
'Ye bhajanti tu mam bhaktya mayi te tesu ciipyaham'-
Those, who worship the Lord with devotion, without having
any attachment for the world, and work, to please Him, are in
Him and He is in them (Gila 9/14; 10/9).
It does not mean, that other beings are not in Him, but it
means that·they do not accept this fact, they think that they are
* Here the term 'Priyah' stands for attachment not for loving because all
beings are loving to the Lord as they are born of him (Mlinasa 7/85/2). The Lord
always emphasizes the fact that one should be free from attachment and aversion.
So here the term has been used for attachment.
Verse 29] SADHAKA-SANJIv ANI 1113
worldly and so they remain established, in the world, and a body,

which 'are transitory.But those, who regard the Lord, as pervading
everywhere, all the time, in' all things, incidents, circumstances
and beings, are specially, in Him and He is specially, in them.
Secondly, those who have this affmity, that they are the
Lord's and He is theirs, they become so much intimate, that they
become' one. So they are in Him, and He is in them.
Thirdly, their 'I'ness comes to an end. So they dwell, in Him.
Now a question arises here that it might mean, the Lord is
not the same, for all beings. He loves His devotees, more than
He loves other beings. So He is not just. The answer is, that the
Lord has declared, "Howsoever men approach Me, even so, do I
seek them" (Gita 4/11). Therefore, though the Lord is the same,
and just, for all beings, yet it is the devotion of devotees, which
attracts the Lord, towards them. If He is not attracted towards
them, it means that He is ungrateful and unjust.
As a son, is called worthy or unworthy, because of his
virtuous and evil actions, so a louse like insect, sucks blood,
instead of milk from the udders of a cow, and as with the same
electricity, in a refrigerator water is frozen to ice, while in a heater
fire is burnt, because of their different characteristics. Similarly,
persons because of their different characteristics, have different
grasping capacity, to receive His grace. As a good conductor of
heat, or electricity, conducts heat or electricity, but some other
substances, do not conduct, at all. The defect does not lie, with
the source of energy, but with an instrument. Similarly, God's
grace or His sameness is equal, to all. But evil-doers, because
of their ignorance do not realize His grace, and equivalence. The
Lord's grace, manifests itself among His devotees, according to
their devotion, while it is not revealed, among those, who have
no devotion, and who are non-believers. .
It means, that men because of their worldly attachment, think
that they are worldly. If they start worshipping the Lord, their
1114 S~BHAGAVADGITA [Chapter9
attachment is wiped out and they start feeling, that they are in
God and God is in them. Actually, they are ever in .God and
God is ever, in them, but the reality, is veiled by attachment.
The Lord, has used the term 'Ye' (who), which means, that
whosoever worships Him with devotion, is in Him and He is in
His devotee; he may be of any caste, creed, colour and country etc.
Appendix-'Samo'harn. sarvabhutesu'<-A man (the self) may
or may not dedicate (offer) his actions and objects to God, it
does not make any difference in God. He ever remains the
same. The Lord is not at all touched by any particular 'Varna'
(order of life), particular asrama (stage of life), particular caste,
particular action and particular ability etc. Therefore a person
of every Varna, A.srama, Caste etc., can. have an inclination to
Him, can be a devotee to Him and can attain Him.
'Na me dvesyo'sti na priyeh's--From the view-point of God,
there is no one else besides Him, then how can the question
arise of His being hateful or dear to anyone? A man (the
self) is bound by having attachment and aversion to good and
bad actions and their fruit; and by renouncing attachment and
aversion, he is liberated viz., he attains salvation. Therefore only
the individual self, not GOd is bound and liberated. The self has
partiality; in God there IS no partiality at all, He ever remains
the same to all beings.
In the eleventh verse of the fourth chapter the Lord
declared-'ye yatha mam prapadyante tfuilstathaiva bhajamyaham',
the same notion has been expressed here by the expression 'ye
bhajanti tu mam bhaktya mayi te tesu capyaham'. God pervades
all beings equally, He has no partiality. But those who worship
God with devotion, they are in God and God is in them viz.,
God is specially revealed in them. As in the earth, water pervades
everywhere, but it is specially revealed in a well, similarly God
in spite of pervading the entire universe, is specially revealed
in devotees. This speciality is the fruit of God's grace because
Verse 29] SADHAKA-SMTJIvANI 1115
devotees worship God with wholehearted devotion. As ghee

(clarified butter) present in the body of the cow, is of no use
to the cow, but the ghee extracted from her milk (curd) is of
use to her, similarly people are not purged of. their sins by
God merely by His pervasion in the entire universe but only
those, who have an inclination to God and worship.Him with
devotion, are purged of their sins.* Common people in spite of
being within God, don't behold Him, but devotees behold God
everywhere (Gila 6/30). Devotees love God and God loves His
devotees-'priyo hi jfianino'tyarthamaharh sa ca mama priyah'
(Gita 7/17). Therefore the devotees are in God and GOd is in
devotees-vmayi te tesu capyaham' . .It means that there is no
partiality in God but the people who have disinclination for God,
have developed partiality.
In essence (reality) God is 'samo'ham sarvabhiite~u'
(I am the sarne to all beings); but the devotees realize 'mayi te
tesu capyaham'-(they are in Me and I am in them). It means
that though the Lord equally pervades all beings, yet only the
devotees realize this fact; other beings don't realize it. In fact
this power of realization has been bestowed upon people by God
only. The only duty of a man is to turn towards God.
In Ramacaritamanasa it is mentioned-
satav4 sarna mohi maya jaga dekha
motem samta adhika karl lekha
(Manasa, Aranya 36/2)
It means that God equally pervades all beings, He equally
loves them, equally showers His grace on them and has very
close intimacy with them but His love, grace and intimacy etc.,
specially appear in devotees. These special traits are bestowed
upon devotees by His grace and by God only, when devotees
love God. Other people don't get engrossed (absorbed) in God
* sanamukha hoi jiva mohi jabahlm
janma koti agha nasahim tabahlm (Mlinasa 5/44/1)
and they don't love Him so much as devotees do. Therefore

devotees are also loving to God. The natural love between God
and a devotee has been mentioned by the expression, 'mayi te
tesu capyaham' (devotees are in Me and I am in them).
Links-s-Now, in the next verse the Lord expounds the greatness

of devotion and devotees.
31ftr :Jt~S:,(Ii4H)
~ qlq... ;:q~ I
~~ q'flOQ: flQ:r.oqctmmft"~: II ~o II
api cetsuduracaro bhajate mamananyabhak
sadhureva sa mantavyah samyagvyavasito hi sal}
Even if the vilest sinner worships Me with exclusive devotion,
he should be considered a saint, for he has rightly resolved to be
My devotee. 30
Comment:-
[If a multimillionaire says, that he will help anyone, whosoever
seeks his help with money, his charity will be testified when he
actually helps the man who is his enemy. To prove the veracity of
His statement here, the Lord first mentions the vilest sinner.]
'Api cet'-In the seventh chapter, the Lord declares, "Evil-
doers do not worship Me" (7/15) but here He declares, "The
vilest sinners worship Me." There seems, to be a contradiction
in these two statements. To remove this doubt, the Lord has used
the terms 'Api cet' (even if). It means, that in the seventh chapter,
the Lord has described their evil nature. Swayed by that nature,
they generally do not take refuge in God. But it does not mean,
that there is any restriction imposed by the Lord upon the sinners,
that they should not worship, Him. If they want to worship Him,
they can. The Lord, has no ill-will against, any being.
'Suduriiciiro bhajate mlim ananyabhiik'-Even the sinners
of the worst conduct, by worshipping the Lord with exclusive
devotion, attain salvation. Even, at present, sins may be committed

sometimes by them, because of their past influences. But, they
are firmly determined with exclusive devotion, to attain the Lord.
Now, they do not aim at riches, honour, respect, happiness and
comforts etc. Their only aim, is exclusive devotion.
Now a question arises, how the vilest sinner can worship,
the Lord. The answer is that, there can be several reasons:
(i) When, in adversity, he gets no worldly support from arty
quarter, he surrenders himself, to the Lord.
(ii) The atmosphere and the company of saints convert him.
(iii) Any past virtuous influence, may be aroused somehow
or the other, as was aroused in Balmiki, Ajamila and Sadana
the butcher etc., who were converted, into devotees though they
were sinners.
(iv) If a person, escapes some mortal danger somehow or
the other, he may start believing in the Lord's, singular power.
(v) By beholding saints and by the grace of saints, like
Viilmiki and Ajamila.. may start worshipping the Lord.
Several thieves, robbers, murderers and other vilest sinners,
became devout devotees, of the Lord.
Now a doubt arises, how can the vilest sinner worship the Lord,
continuously, when even the devotees, who have been engaged
in the worship of God for several years, cannot worship Him
continuously. Here, importance has been attached, to exclusive
and undivided devotion, rather than continuous devotion. As a
chaste wife, has her relationship only with her husband, that
sinner has his affmity, only with God.
'Ananyabhak'-A person, can have exclusive devotion, by
admitting his relationship with the Lord i.e., by changing his
egoism. He should admit, that He is the Lord's and the Lord
is his. He is more purified, by changing his egoism, than by
performing action, such as sacrifice, charity, penance and chanting
1118 SR]MADBHAGAVADGITA [Chapter9
the Lord's name etc.

There are. three factors in connection with, changing
egoism:-
(i) To root it out:-A devotee, following the Discipline of
Knowledge, realizes that his self is different from egoism, and so
he remains established in the self. Thus, his ego is eliminated.
(ii)To purify it:~By following the Discipline of Action, a
devotee discharges his duty for others.: without expecting any
fruit for his duty. For example, a son should discharge his duty
towards his father, without bothering whether the father treats him
as a son or not, or whether he troubles him. He should discharge
his duty under all circumstances, without laying any claim on
him. He should not expect his father, to be favourable to him.
He should cherish no desire, for his own comfort or gain. Thus,
having no desire of his own, his egoism is purified.
(iii) To change it:-In the Discipline of Devotion, ego is
changed. For example-a chaste wife by changing her ego,
becomes only of her husband. She regards her husband's house,
as hers, his Gotra as hers, and she does not regard her relation
with parents, in-laws and children. But she does serve all of
them, for the sake of her husband. Similarly, the ego of a devotee
changes. By following the Discipline of Devotion, just like a chaste
wife, who becomes only her husband's, a devotee becomes God's
and only God becomes his. Thus, he changes his egoism. This
change of egoism, is denoted by the expression, 'Ananyabhak',
'Sadhureva sa mantavyal}.'-He should be considered a saint.
This is the Lord's, special behest. Though he does not possess
all the virtues of a saint, yet he should be regarded as a saint,
because he has admitted that he is only God's and only God is his.
Thus by changing his egoism, he will become a saint, in no time.
Now the question arises why the Lord has to say, that he
should be considered a saint. The answer is, that generally, people
judge a man by his actions. Where saintliness is not manifest,
VerSe 30] SADHAKA-SANJIv ANI 1119
and some trace of poor conduct is observed, then only it is said,

that he should be considered a saint. With change of ego, he has
accepted himself as God's. Therefore, his feelings and conduct
will become pure, in no time. So, the Lord says, that such a
person should be considered, a saint.
A man is a devout devotee, but if any day, he is seen with
a prostitute, people regard him as immoral, though he may have
gone there to reform her. Similarly, a sinner, may be regarded
religious-minded and virtuous, if he is seen by people, counting
the beads of a rosary, on the bank of the Ganges. Worldly people,
generally, view actions of other people. But the Lord instead of
paying heed to their actions, pays attention to their, feelings ..
'Samyagvyavasito hi sal}.'-In the second chapter of the GIta
in connection with the Discipline of Action, the Lord says that
in this path the intellect is determinate, while here He says
that, he himself his rightly resolved. There, the determination
is by intellect, while here he himself is determined. Whatever,
is determinded by one-self is permanent, while that what is
determined by intellect, is shortlived, because intellect can be
attracted towards worldly pleasures etc., when one does not live
in spiritual atmosphere, as that of listening to divine discourses,
or studying the scriptures.
As a girl, after her marriage changes her egoism, and becomes
her husband's and she even without making any effort, always
remembers that she is her husband's, a devotee, after becoming
the Lord's once, becomes His, forever, because he has rightly so
resolved. So the Lord says, that he should be considered, a saint.
By doing so, he speedily becomes virtuous (Gita 9/31).
A person, may be evil and a sinner so long as, he has a
disinclination for the Lord, but when he has an inclination for
the Lord, by having exclusive devotion to Him, all his evils and
sins, are rooted out.
Appendix-In Jfianayoga and Karrnayoga thereis predorilinance
of intellect 'e~a te'bhihita sankhye buddhiryoge tvimam srou'
1120 SRIMAl:>BHAGAv ADGrrA [Chapter9
(Gitii '2139); Therefore the intellect of a Jfianayogi and a Kannayogi

is determinate 'vyavasayatmika buddhirekeha' (Gita 2/41),
'vyavasayatmika buddhih' (Gita 2/44). But in Bhaktiyoga there
is predominance of one's own, therefore a devotee himself is
determined viz., he has rightly resolved-'Samyagvyavasito hi sal}'.
Whatever is determined by mind and intellect, can be forgotten
but whatever is determined by the self, can't be forgotten. The
reason is that the mind and intellect don't stay with us always,
in sound sleep we realize that they don't stay with us viz., we
lack them, but the self ever exists. Whatever happens in the self,
that remains permanent. Therefore the acceptance '1 am God's
and God is mine' is one's own, not of the mind and intellect.
Once there is this acceptance, then it does not change into non-
acceptance because the self, at the root being a fragment of
God, is inseparable from God. But by mistake the self accepts
its affinity with Pralq.ti (Gita 15/7). Therefore in fact only the
mistake is rectifIed. As soon as the mistake is rectified, the
eternal union with God is naturally manifested 'nasto mohah
smrtirlabdha' (Gita 18/73). The acceptance of affinity with others
was the mistake, it was the delusion.
Link:-In the next verse the Lord declares the result of

right resolution.
~ qcffif Qlffiqr vr~ Pt~liURr I

Ch1 ;ft(;f ~";f -q "lm': !II 0 1~(;fRr II q ~ II
~praril bhavati dhannatma SaSvacch3ntiIil nigacchati
kaunteya pratijanilti na me bhaktah pral}aSyati
Speedily he becomes virtuous and secures lasting peace, 0
Kaunteya, and take a vow, that My devotee is never destroyed. 31
Comment:-
'~iprarit bhavatidharmatma'-Speedily, he becomes virtuous
and pure because, being a portion of the Lord, he is virtuous but
by having his affmity with the world, he became a sinner, which

was a transitory phase of his life. As .soon as, he changes his
egoism and becomes God's, his affmity with the world is wiped
out, and he realizes that he is virtuous, because all the evils are
the product of attaching importance, to the world. But; as soon
as, a striver attaches importance only to God, rather than to the
world, he becomes virtuous. So long as, he has sinful feelings, he
cannot resolve, that he is God's-this is correct. But it does not
mean, that a past sinner cannotthus resolve. Being a fragment of
God, he is ever sinless. But due to his attachment to the world,
sins visit him. In case, he starts hating sins and resolves, that
he has to adore God only, he can be instantly, virtuous. In ego,
where there is desire, for the world, there is inclination to God,
also. If this inclination to God is strengthened, desire for the
world, is wiped out and God-realization takes no time.
I A Vital Fact I
It is a rule, that if a man changes his egoism, his actions
are automatically changed. If a man, by performing virtuous
actions, wants to be virtuous, it will take a long time. But, if he
changes his egoism he will become virtuous and his actions will
change, automatically. Similarly if a sinner, changes his egoism
and admits that he is God's and God is his, he speedily becomes
virtuous. It means, that when man desires worldly pleasures,
by having an affmity of 'I'ness and 'Mineness', with the body
and the world, he becomes full of desires (Gita 2/43) but when
by renouncing his affmity with the world, he realizes his real
affinity, with the Lord, he becomes virtuous.
Generally, people have a misconception, that a man becomes
truthful by speaking the truth, and a thief by committing theft.
But this is not true. When a man accepts himself as truthful,
then he always speaks the truth, and by speaking the truth, his
spirit of truthfulness, is strengthened. Similar is the case, with a
thief. It proves, that as doer, so his activities, and his activities
strengthen, his assumption "I am truthful or I am a thief."

It means, that as a person is, so are his actions. When even a
sinner, becomes God's, not worldly, his actions are, virtuous.
'SaSvacchintiril nigacchati'-One who through spiritual
activities, tries to become virtuous,can acquire enjoyment and
prosperity, due to his latent desire for these objects. But he can
not attain, everlasting peace. When the vilest sinner, changes
his egoism and becomes the Lord's, he cannot have desires and
cannot attach importance, to the unreal. So, he attains lasting peace.
Secondly, being a portion of the Lord, he possesses lasting
peace, but by having his affmity with the world he .cannot
realize, that lasting peace. Only by having his affmity with the
Lord, he realizes that lasting peace.
'Kaunteya pratijinihi na me bhaktah praJ}aSyati'-Here, the
Lord asks Arjuna to promise; and He Himself does not promise.
The reason is, that a promise of the Lord, can be broken but one
made by a devotee, is maintained by the Lord. As Lord Krsna's
oath, of not holding a weapon,is broken by Him, because His
devotee, Bhisma swears that he will force Him, to hold a weapon.
.The Lord declares, "My devotee never falls." By this
declaration, He means to say that when a person has total inclination,
to God, he has not the least possibility, to fall. The reason is,
that it was his assumed affmity with the body, which led him to
a fall. When he, having renounced this affmity has an exclusive
inclination to God, how can there be any possibility, of his fall?
Now a doubt arises, that when even the vilest sinner can
become virtuous, a virtuous person can also become, a vile sinner
again. But Lord Krsna declares, that a devotee can never fall
i.e., he cannot become a sinner again. It shows that the Lord is
not only just, but also gracious. It is His grace, which enables
a devotee never to fall.
Appendix-As a patient gets connected with the physician,
similarly when a man believes in his weakness and in the Lord's
omnipotence, then he gets connected with God. It means that
when a man is distraught with the worldly sufferings and fmds

himself helpless (weak) in getting rid of them, and has a belief
in God, that by the omnipotent God's grace, he can get rid of
this weakness and can escape the worldly sufferings, then he
immediately becomes a devotee-c-ksipram bhavati dharmatma', If
a hungry person gets food, will he delay in taking that food?
So long as a man perceives some power, ability and speciality
in him, he can't be 'ananyabhak' (with exclusive devotion). He
worships God with exclusive devotion only, when he fmds no
helping hand to remove his sufferings. By having exclusive
devotion he becomes 'dharmatma' (virtuous) viz., a devotee
. of God
A devotee has no downfall because he depends on God viz.,
his means and end both are only God, he has no power of his
own but he depends totally on God's power. Here a doubt may
arise, if a devotee has no downfall, then why did the Lord say
to Arjuna in the eighteenth chapter "If from egoism, thou wilt
not listen to Me, thou shaltperish"-'Atha cettvamahankaranna
srosyasi vinanksyasi' (18/58) while the Lord regards him as His
devotee 'bhakto'si me salcha ceti' (GIla 4/3). The clarification is
that a devotee can perish only, when he instead of depending on
God, depends on egoism-s-tahankaranna srosyasi'. So long as he
depends on God, he can't have a downfall viz., can't perish.
A devotee is like a child and a Jfiani is like a grown up boy.
As a mother loves all her sons equally, yet she looks after the
child specially, not the grown up sons. The reason is that the
child totally depends on its mother, therefore it needs more care
than the grown up sons need. Similarly the Lord takes special
care of His devotee who depends on Him and He provides him
gain and security-'yogak~emarhvahamyaham' (Gita 9/22). But
who will provide gain and security to a Jfiani? Therefore a striver
following the discipline of knowledge can fall from Yoga but a
devotee can't fall from Yoga.
The gods such as Brahma etc., say to the Lord-
ye'nye'ravin~ vimuktamiininastvayyastabbividaviSuddhabuddbayal} .
irubya Iq'cchreI;Ja pararit padaril tata\t patantyadbo'nidrta~yaI}
(Snrnadbha. 10/V32)
'0 Lotus-eyed! The people who don't take refuge in Your
holy feet; and without having devotion in You, their intellect
has not been purified, they assume that, they are liberated but in
.fact they are certainly bound. If by taking pains in their spiritual
practice they may attain the highest rank (goal), yet they fall
from there.'
tathinaremidbavatiivaklil;tkvacid b~timirg3ttvayi ~
tvayibhiguptii vicaranti nirbbayi viniyakiini"kapamiirdbasu prabbo
(Srirnadbha, to/2133)
'But 0 God! Those, who are Your devotees and who have
true love in Your holy feet unlike the Jfiani's who are proud of
themselves, never fall from their spiritual practice. 0 Lord! They
because of the protection provided by You, move about fearlessly
by putting their feet on the heads of the chief of the army which
may obstruct their progress, no obstacle can obstruct their path.'
The Vedas, eulogizing the Lord, say-
je joana mana bimatta tava bhava harani bhakti na adari
te pm sura durlabha padadapi parata hama dekhata hari
biswasa kari saba asa parihari dasa tava je hoi rahe
japi nama tava binu srama tarahirit bhava natha so samariimahe
(Miinasa, Uttara. 13/3)
If a striver following the Discipline of knowledge lacks
something viz., he has any flaw, he may have a downfall, but
if there is a flaw in a striver following the path of Devotion, he
does not have a downfall. Therefore the Lord declares-
badhyamiino'pi madbhakto vi~ayairajitendriyaI,
prayal} pragalbhaya bhaktya v~ayairnabhibhiiyate
(Srirnadbha. 11114/18)
"0 Uddhavaji! My devotee, who could not control his senses
totally so far, and the objects of senses, time and again obstruct
him and attract towards them, even then because of his devotion
Verse 32] SADHAKAcSANJlVANI 1125
which increases every moment, he generally is not overpowered

by sense-objects."
na vasudevabhaktinamasubharil vidyate kvacit
(Mahabharata, Anu. 149/131)
'The devotees of God never and nowhere meet with evil.'
sima ki dipi sakai kou tasii, baRa rakhavara ramapatl j8sii
(Miinasa, BIDa. 12614)
'Kaunteya pratijanihi' -The Lord asks Arjuna to take a vow
because even the Lord Himself can't break the vow (promise)
of a devotee who becomes submissive to the Lord. Therefore
the Lord by addressing Durvasa, declares-
aham bhaktaparadhlno hyasvatantra iva dvija
sadhubhirgrastahrdayo bhaktairbhaktajanapriyal}
(Snmadbhii. 9/4/63)
'0 twice born! I am totally dependent on devotees, I am
not free. My devotees are very loving to Me. They have full
authority over My heart.'
'Kaunteya pratijanihi na me bhaktah pranasyati'-By this
expression a striver should have a firm belief that he can never
have a downfall because he is only God's.
Link:-In this context, Lord Kr~1Ja explains seven kinds of

persons, even they can seek devotion to the Lord. Out of them, a
sinner has been explained, in the preceding two verses. Now in
the next verse, He explains the other four kinds of people. The
remaining two will be explained, in the thirty-third verse.
m~'Q'TWOiQ'Qlf~~sN~: 4144).,4: I
ft:ar4) a~41R1m ~ls(I~SftP;nf~f1Rt~ u ~ ~ "
mam hi partha vyapasritya ye'pi syuh papayonayah
striyo vaisyastatha siidraste'pi yanti param gatim
o Partha, womenfolk, Vaisyas, Siidras and even those,
that are born of sinful wombs taking refuge in Me, attain the
Supreme God. 32
Comment>-
'Mam hi partha vyapasritya ye'pi syuh papayonayal} striyo
vaiSy~tatha siidraste'pi yanti param gatim'-The Lord, has called
the man, who has been immoral, in this human birth, a sinner
(9/30). But 'Papayonayah' (born of the womb of sin), are those
who were sinners in the previous birth, and are born of sinful
wombs, as the fruit of their previous actions. The sinful-womb,
is a very wide term, which includes demons, devils, animals,
and birds etc. * Sage S~Qilya declares, "As men, deserve virtues
such as, kindness, forgiveness, generosity etc., the beings, from
the lowest womb to the highest womb can seek devotion, to
the Lord" (Sfu;1Qilya-Bhaktisiitra), because all of them, being a
fraction of the Lord, are His, and so they are free, to have an
inclination for Him. Therefore, even those, who are born of a
womb of sin, by taking refuge in Him, attain Him.
Actually, a man becomes impure, by having a disinclination
for the Lord. As coal, loses its lustre and becomes black, after
leaving a fire and brightens again in the fire, the soul being a
portion of the Lord, becomes impure by losing its lustre due to
its disinclination from the Lord, but when it has inclination for
the Lord, its impurity is wiped out, and it becomes so pure, that
the Lord makes soul a jewel of His crown.
Capability and incapability, are judged in worldly life. But,
in having affmity with God, these are not significant. Only he,
who desires Him from his heart, is most capable, as for as, the
Lord is concerned. For instance, a child serves his mother well,
she loves it. Another child,does nothing but wails and invokes
the mother's help, feeling afflicted. The mother, does not care,
that it does nothing, how she should take the child in her lap.
She can't bear affliction. Her heart melts. She takes the child into
* Cowherdesses,cows, trees, animals, snakesand other foolishcreatures by
having exclusive devotion suddenly attained Me (Snmadbha. 11/1218).
her lap, without caringfor its purity or impurity. Similarly, when

a sinful man possessing the worst conduct, being afflicted, wails
and invokes God, God's heart melts and He accepts him as His,
and loves him without paying attention, to his sinful conduct. It
proves, that the present sins of a person who becomes a devotee,
are not obstacles to God-realization. Then, how can sins of previous
birth, he an obstacle, because these can bear fruit in the form
of birth in low wombs, and under unfavourable circumstances?
Only, they cannot create an obstacle, in adoration of God.
By the term womanfolk, He means that women of all castes,
creeds, colours, classes, countries etc., by taking refuge in Him,
become pure and attain Him. Devahiiti,Sabarl, Kunti, Draupadi,
Vraja's cowherdesses of the past, and Mira.Karamaiti, Karamabai,
Phiillbal of the present, are women-devotees. Similarly, Samadhi
and Tuladhara, among Vaisyas and Vidura, Safijaya and Ni~adariija
Guha, among Siidras, are examples of devotees.
I An Exceptional Facti
The term 'Papayonayah' (born of the womb of sin), is not an
adjective qualifying womanfolk, Vaisyas and Siidras. If it qualifies
womanfolk, it is unjustified, because women of the three castes
Brahmana, Ksatriya and Vaisya, are authorized to perform Vedic
actions, such as oblation etc., with their husbands.
The Lord, has mentioned womanfolk separately, besides the
four castes. It means that they independently also, by taking
refuge in Him, can attain Him. So, they should take refuge only
in Him, without seeking help of any individual.
If it qualifies Vaisyas, it is also unjustified because, they are
fully authorized to study the Vedas and perform Vedic actions,
such as oblation etc.*
If it qualifies Siidras, it is also not reasonable, because they
are included, among the people of the four castes. So, only people
*ThosepossessinggoodconductarebornasBrahmanas, Ksatriyas andVaisyas
but those of bad conductare born of the wombs of bitches,pigs and pariahs.
of inferior birth such as Yavana, Hiina and Khasa etc., should

be included, among those born of a womb of sin..There is no
restriction, for any being to have an inclination to Him, because
he is an integral part of Him. Moreover, animals, birds, trees and
plants etc., can also be included among those, even thought they
have no discrimination to move towards Him, but, if because of
past influence or any other reason, they have an inclination for
Him, they can become devotees, like 'Gajendra', the elephant
and 'Jatayu', the bird.
IA Vital Fact I
Feelings, playa more important role, than birth, in the field
of spiritualism. A man, born in a high family or caste, may be
proud of his birth, because of his affmity with the body. But,
actually he, being a fraction of the Lord, is His, and is different
from a body. So, when he renounces his affinity with thebody,
he becomes one with Him, or attains Him. Similarly, a 'Jiva'
is not converted into Brahma. But Brahma Himself realizes,
Brahma. In Brahma, there is never such assumption-"I am
the embodied soul, while an embodied soul, is not Brahma.
II
Due to affmity with vital force, a being, is called a 'Jiva'. In

Brahma, there is no such vital force. Therefore, Brahma realizes
Brahma. It means, 'I am limited'-this feeling is being destroyed
and Brahma is realized.
A man, is different from the body. So long as, he identifies
himself with a body, he remains, a slave to this body, which is
an instrument made of flesh and bones, and to produce excrement
and urine. This identification with a body, is the result of lack
of discrimination. Without discrimination, a man can follow,
neither the Discipline of Devotion, nor that of Action. So a
devotee, who wants to attain devotion or salvation, should have
a clear conception, that he is different from his body. He has
identity with the Lord, while the body has its identity, with the
world. So long as, he identifies himself with the body, he does
not deserve, either devotion or knowledge. A devotee through
devotion, remains engrossed in the Lord and so automatically,he

has no identity with body and thus sex, caste, creed and colour
etc., do not remain obstacles, to God-realization. Similarly, a
person following the Discipline of Knowledge, by applying his
discrimination, realizes that he is different from the body, and
thus he also attains the Lord and any distinction of caste, creed,
colour, class and country etc., does not debar, a devotee from
realuingGoo.· .
Appendix-These who don't take refuge in others besides
God, their such exclusive refuge (dependence) here has been
called 'vyapasraya' viz., special refuge in God.
The sinner in this birth is more guilty than the sinner of
the previous birth. Therefore the Lord first (in the thirtieth and
thirty first verses) mentions the sinner of this birth and now in
this verse He mentions the sinner of the previous birth-'ye'pi
syuh papayonayah', .
~~ffi;;W/i~~
Linki-e-In the next verse, Lord Krsna describes the two kinds
of persons, who are fully qualified to attain Him.
f*~:~~~1
3tPt~q«"5i~WtlI'~~II·~.~ II
kim punarbrahmanal; pUJ}yi bhakta rijar~ayastathi
anityamasukharillokamimaril pripya bhajasva mam
No wonder then, that the holy Brshmanas and devout Ksatrfya
saints, should attain Him. Therefore, having obtained this transient
and unhappy body, do continually worship Me. 33
. '
Comment:-
'Kirit punarbrahmag~p1U}ya bhakta r3j~Y3Statha'- When,
even the vilest sinners and beings born of the womb of. sin, as
well as womenfolk, Vaisyas and Sl1dras by taking refuge in
Him; attain Him, no wonder then, that the holy Brahmanas and
Ksatriyas by taking refuge in Him should attain Him i.e., they
1130 SRlMADBHAGAVADGITA [Chapter9
will attain Him, certain!y.

The term 'Punya' (holy), used here is antonym to the term
'Duracari' (sinner), used in the thirtieth verse, while the term
'Brahmanah' is antonym to the term 'Papayonayah', used in the
thirty-second verse. It means, that Brahmanas are holy, both by
actions and birth. Similarly, for the Ksatriyas the terms '~~i'
(saint) and 'raja' (royal), have been used to denote their purity
of birth and actions.
The term 'Bhaktah', has been used to emphasize the fact,
that those Brahmanas and Ksatriyas having a virtuous conduct,
in the previous birth, as well as in this birth, through devotion
attain Him, without any doubt. Moreover, 'Punya brahmanah' and
'Rajarsayah', these two terms, denote external purity of actions
and birth, while 'Bhaktah' denotes internal purity, because a
devotee takes refuge in the Lord, from his heart.
'Anityamasukharit lokamimariJ. prapya bhajasva mam'-This
human birth, is the last of all births, because it destroys all the
innumerable, future births. A man, can be a source of bliss to
the Lord Himself, by being an ardent devotee. This birth is
sacred, but is transient. The body may die any moment. So, a
man should attain salvation, as soon as possible. This body is
joyless, there is no happiness in it. In the fifteenth verse of the
eighth chapter it has been called, the 'abode of pain'. Therefore,
a man should not hanker after worldly pleasures, during this
human life and waste his precious time.
Here, the expression 'Imam lokam', stands for human body,
of whitch the only aim is God-realization, as according to the
ordinance of the Lord, this is the last of all births. IT, in this life
he does not attain God, he misses a golden opportunity, which
will not be available to him,in other species. So He advises men
to worship Him, without aiming at perishable objects and without
attaching any value to them. The Lord's exhorting a devotee, to
worship Him does not mean, that this worship will be of any
benefit to the Lord, it will benefit the devotee only.
IA Vital Fact I.
The man (soul), being a fraction of the Lord, is pure, sentient
and imperishable. Then, by having affinity with transient evils,
how can he himself be sinful and how can the Lord regard Him,
as sinful? Being attached to the transient body and the world, he
gets engaged in evils and sins. So, as soon as, he renounces that
affinity of 'I'ness and 'Mineness' with the body and the world,
he comes to know that he is pure. Similarly, animals, birds and
pariah etc., born of the womb of sin, become free from sinful
actions performed, in the previous birth. So, they by taking refuge
in the Lord, can also attain Him. Thus the Lord, has referred to
sinners of this birth and of the previous birth.
Then, the Lord describes, those who are mediocre. First, He
talks about women, including, those of Brahmanas and Ksatriyas.
Then, He talks about the twice-born viz., Vaisyas, who are not so
virtuous, as Brahmanas and Ksatriyas, Then, He describes, SUdras
who are inferior to the twice-born viz., Vaisyas, So, He declares,
that even women, Vaisyas, and Siidras taking refuge in Him,
attain Him. Thus there is no wonder that those Brahmanas and
Ksatriyas, who are holy by birth and actions, should attain Him.
The Lord here (9/30-33) has mentioned seven kinds of
persons even they can seek devotion to God. They are, the vilest
sinners, those born of a womb of sin, womenfolk, Vaisyas, Sudras,
Brahmanas and Ksatriyas. Lord Krsna, should have described the
holy Brahmana or Ksatriya, first, but first of all, He mentions
the vilest sinner. The reason is, that the lower a person, the more
loving he is to the Lord, because he is not proud, of his virtues.
He naturally, considers himself lower and inferior. So the Lord,
names him first. In the twelfth chapter also, He declares that
devotees who have attained perfection, are dear to Him while,
strivers, are extremely dear to Him (Gita 12/13-20).
Here, a point needs attention. The Lord, has divided persons,
into seven categories according to their caste, (Brahmana, Ksatriya,
Vaisya and Siidra); conduct, (vilest sinner and that born of
1132 SRDMADBHAGAVADGITA [Chapter9
womb of sin) and sex (womanfolk), to emphasize the fact, that

beings belonging to any caste, having any sort of conduct and
of any sex, by, worshipping God, can attain Him as they are all
fractions of God. They have become extraordinary, not because
of their caste, conduct and sex, but because of their devotion,
to the Lord.
In the seventh chapter, the Lord has divided devotees into
four groups according to their attitudes, and here He has divided
them into seven groups according to their caste, conduct and
sex, in order to explain that all devotees, without any distinction
of caste, creed, conduct and sex etc., are deserving of God-
realization. So, no one should lose heart, as far as devotion and
God-realization, are concerned. If they have a disinclination for
Him. So they themselves can develop inclination for Him as
well. They are free to and capable of doing so.
Appendix-The Lord from the thirtieth verse to the thirty-
third verse mentioned seven kinds of persons who are qualified
(eligible) for devotion and God-realization-they are the vilest
sinners of this birth, sinners of the previous birth, womenfolk,
Vaisyas, Sudras,Brahmanasand Ksatriyas, No person remains out
of these seven kinds of persons. Every human being is eligible
for God-realization without any distinction of his birth, caste;
and even if he committed so many sins in his previous birth.
Brahmana, Ksatriya, Vaisya and Siidra-all the four Vamas
have been mentioned in this verse. Anyone may not think that
only men have been included, so the Lord has also mentioned
the womenfolk. The persons such as Yavana, Hfina, Khasa etc.,
who are below the people of the four Varnas in rank have been
included in 'Papayoni' (born of sinful wombs). Besides human
beings other beings (birds and beasts etc.,) can also be included
in 'Papayoni' because every living being is a fragment of God
and therefore there is no bar for anyone from the side of God
that one can't turn towards God.
He who is committing sins at present is a 'duracari' and
.he who because of being a sinner in the previous birth, is born

of sinful womb is a 'Papayoni'. It means that even the vilest
sinner and the one born of the most sinful womb, is entitled to
God-realization. Therefore a man by taking into consideration
his caste and conduct, should not get disappointed as far as
God-realization is concerned. Caste and conduct are transient
and unreal but a man's affinity with God is eternal and real.
Therefore God accepts the relationship of devotion, not of caste
and conduct-
kaha raghupati sunu bhamini bata, manau· eka bhagati kara nata
jati plti kula dharma baRm, dhana bala parijana guna caturai
bhagati hina nara sohai kaisa, binu jala barida dekhia jaisa
(Manasa, Aranya, 35/2-3)
The worldly people see the outward caste, conduct, rather
than the inward reality; but God sees the reality that a man (the
self) is His fragment.
In the sixteenth verse of the seventh chapter, the Lord
according to the inner feelings of devotees, has divided them
into four kinds-'Artharthi' (seeker of wealth) 'Acta' (afflicted),
'Jijfiasu' (seeker of knowledge) and 'Jfiani' (wise devotee); and
here according to their outward assumption (caste and conduct)
from the worldly point of view, He has mentioned seven kinds.
In the seventh chapter there is description of those devotees who
are engaged in the worship of God and here is the description of
those persons who can divert themselves towards God. It means
that in spite of the distinction of 'Varna' (order of life), ',Asrama'
(stage of life), dress, castes and sects etc., all the people can
become devotees of these four kinds-artharthi, acta, jijfiasu and
jfiani' and can attain God. As far as God-realization is concerned,
in it all are one, no one is low (inferior) or high (superior). A
being may be born of any womb, he is neither disqualified for
God-realization, nor was, nor will be nor can be disqualified.
<Kim punarbrahmanah punya bhakta rajar~ayastatha'-The
purpose of using the term 'bhaktah' in the middle of the half
1134 SR]MADBHAGAVADGITA [Chapter 9
verse is that there is not the glory of the holy Brahmanas and
Ksatriya-saints but there is glory of their devotion. It means
that the Lord is neither (envious of) impartial to sinners of the
worst conduct and to these who are born of sinful wombs. nor
He is partial to the holy Brahmanas and Ksatriya saints. He is
the same to all beings (Gita 9/29). But he who worships God
with love (devotion), he may be of any region, guise, varna,
asrama. caste, creed etc., he has his intimate relationship with
God-'mayi te tesu capyaham' (Gita 9/29). Therefore the sinners
of the worst conduct, these born of sinful wombs, womenfolk,
Vaisyas, Siicras, Brahmanas and Ksatriya, all the seven become
one as far as devotion is concerned, no difference remains in them.
Therefore the Lord orders Arjuna to worship Him-'bhajasva
mam', 'Bhajana' (worship) means-to be inclined to God, to
love God (to have one's ownship with God) and to aim at God-
realization. To render service to others by regarding them as the
manifestation of God, to offer things to others in disinterested
manner and to help the needy and scarcity-stricken people-this
is also worship.
'Anityamasukham lokamimamprapyabhajasvamam'-Having
obtained the transient and joyless human life viz., we may live
alive and enjoy pleasures-having renounced such desires,
we should worship God. The reason is that there is no joy in
the world, there is mere illusion of joy. Similarly there is the
illusion of living. Weare actually not living but we are dying
every moment.
In the twenty-ninth verse of this chapter the Lord declared,
''Those who worship Me with devotion, are in Me and I am also
in them." Therefore here Lord Krsna orders Arjuna to worship
Him-'bhajasva mam'.
Link:-Lord Kr~1J.O., from the twenty-ninth to the thirty-third
verses, has described devotion and worship. How to worship
Him, is made clear, in the next verse.
Verse 34] sADHAKA-SANJIvANI 1135
&1 ....1"'11 ~ &I~ml &I«Il'it1 .lff ~q~'6 I

JOII"a6!lR:r ~~CI&lI(iU;j &I«1'{1401: II ~~ II _
manmana bhava madbhakto madyaji mam namaskuru
mamevaisyasi yuktvaivamatmanam matparayanah
Fix your mind on Me, be devoted to Me,adore Me, prostrate to
Me, thus makingyourselfsteadfast in Me, and entirelysurrendering
to Me, you will, reach Me. 34 .
Comment:-
[The Lord discloses His secret to His devotee Arjuna who
is devoid of a carping spirit, and who has devotion for Him.]
'MadbhaktaJ.t'-Lord Krsna, asks Arjuna, to be devoted to
Him. He should realize his real relationship with Him, that he is
His and He is his. He should renounce, the assumed relationship,
that he belongs to a particular caste, creed and country etc.
'Manmana bhava'-The mind, is fixed on a person or a
object, that a person loves and likes. So Lord Krsna, reminds
Arjuna that his affmity with Him is eternal, because he is His
fraction. The Lord cannot forget this affmity, but Arjuna can
forget it. So He exhorts him, to fix his mind on Him, by loving
and liking Him.
'Madyaji'-The Lord, asks him ·to perform all actions, such
as eating, drinking, sleeping, moving and his profession etc., as
an adoration to Him.
'Maril namaskuru'-However, agreeable or disagreeable,
an incident may happen to a devotee and he may be aware of
it through his senses, but to him in reality, it is divine grace,
only. If something very unfavourable happens, the devotee should
regard it as a special divine grace, as it is not according to the
devotee's own will, but, it is according to Lord's own sweet will.
If something favourable happens, with what proportion of the
devotee's consent? In that proportion, the divine grace is lesser. But
in an unfavourable incident, the devotee should feel highly blissful,
as it is destined, purely by God. It means, that a devotee should
bow to Him and His will. He should remain satisfied and happy,
in favourable and unfavourable circumstances, by regarding these
as the Lord's gift, because He is all merciful and is a disinterested
friend, of all beings. Nothing, can happen against, His will.
A devotee surrenders himself to the Lord, without having
any desire. of his own and always remains satisfied with, what
the Lord does; and he addresses the Lord, "0 Lord! In which
birth, in what circumstances, whatever action helplessly, I have
done: to neutralize those actions, and make me pure, whatever
dispensation, you are making, I shall accept with much pleasure,
because, they are conducive to my salvation. Why should I
brood over them?" Thus, he thinks, that whatever is done by
Him, is for his welfare.
'Mamevai~yasi yuktvaivamatminarit matparay3l}aI}'-The
term, 'Madbhaktah' signifies, self-surrender, the term 'Manmana'
signifies, surrender of the inner sense and 'Madyaji' signifies, that
all his activities become worship-material. The expression 'Mam
namaskuru' signifies, surrender of the body at the Lord's feet. It
means, that a devotee, by surrendering his actions, things, body,
mind and himself to the Lord, attains Him.
The expression 'Yuktvaivamatmanam' means, that a devotee
by changing his egoism, that he is only the Lord's, surrenders
himself to the Lord. In that case, all the actions performed with
senses, mind and intellect etc., will be directed towards Him and
he will desire nothing else, besides the Lord. By doing so, he
will attain God, without any doubt.
The term 'Matparayanah' means, that he should become a
puppet in the hands of the Lord, by wholly depending on Him.
He should have, not even a trace of thought to do anything,
against, the Lord's will.
I-A-n-Im-p-o-rta-n-t-F-a-ct-"
(1) A devotee,by fixing his mind on Him, by being devoted

to Him, by adoring Him, and by bowing down to Him, surrenders
Verse 34] SADHAKA-sAriuIvANi 1137
himself to Him. Out of these four factors, the most important is,
that he becomes a devotee of the Lord and then all the perishable
worldly things to which he was attached, become His. Thus a
devotee, should admit the reality, that he is only the Lord's. Thus
his 'mineness' is gone. This notion of mineness, was wrong. It
is corrected.
(2) A man, by identifying himself with a body and the world;
cannot know the reality, about them. If he as a spectator, by
isolating himself from them, beholds them, he comes to know
the reality, that he, as a portion of the Lord is eternal, while
they are perishable. But, those who surrender themselves to
God and become one with Him, without having any separate
entity of their own, know the Lord. In them, not only 'I'ness
and 'mineness' are gone, but also there should be left not even
a trace of these.
When, a man identifies himself with a body, he feels
the pleasure and pain of the body as his own, and cannot
realize, that he is different from the body. Similarly, when
a man realizes, that being a portion of the Lord, he is one
with Him, he is not, at all affected, by any change, which
happens either, in the body or the world. His actions, are
automatically performed by God's will. He becomes one with
the Lord; As Radhaji, is one with Lord Krsna, both of them
are one and the same, but to exchange love, the Lord has
manifested Himself, in two forms. This is His sport of union
and disunion. In their union, there is a feeling of disunion
and in their disunion, there is a feeling for union. Thus, union
and disunion strengthen each other, and in this process there
is enhancement of spiritual love, which cannot be, expressed
in words. This state of enhancement, of indescribable spiritual
love, is God-realization.
Harmony of the Topic, in the Seventh and the Ninth Chapters-
At the beginningof the seventh chapter, Lord Krsna declared,
that He would teach Arjuna, knowledge(wisdom)with realization
(real knowledge of manifest Divinity) (7/2). The flow of the

Lord's gospel, was interrupted when Arjuna, put questions at the
beginning of the eighth chapter. So, when the eighth chapter was
over, Lord Krsna, at the beginning of the ninth chapter, restarted
the same topic, ofthe seventh chapter Himself, by declaring, "To
you, who do. not cavil, I shall now unfold the most profound
Knowledge with Realization" (Gita 911). The topic, which was
explained, in thirty verses in the seventh chapter, continued in
thirty-four verses of the ninth chapter, and first eleven verses
of the tenth chapter. Arjuna was very much influenced by Lord
Krsna's gospel, and so he recalls the Lord's glories, from the
twelfth to the eighteenth verses, of the tenth chapter. It means,
that the topic mentioned in the seventh chapter,has also been
explained in the ninth chapter.
The topic, which was explained in the first verse of the
seventh chapter by the terms, 'With the mind attached to Me' in
brief, has been explained in detail, in the thirty-fourth verse of
the ninth chapter by the terms, 'Fix your mind on Me' etc.
In the second verse of the seventh chapter, the Lord declared,
"I shall unfold to you in full, this knowledge combined with
realization, having known which, nothing else, remains to be
known." The same statement, has been made by Him, in the
first verse of the ninth chapter, when He declares, "I shall unfold
this knowledge with realization, by knowing which, you will
be released from evil." By being released from evil, nothing
remains, to be known. Thus, the Lord unfolded the knowledge
with realization, and its fruit.
In the third verse of the seventh chapter the Lord, declared,
"Among thousands of men, scarcely one strives for perfection,
and of those who strive, scarcely one knows Me, in truth." Why
does, scarcely one know Him, in truth? The answer comes, in
the third verse of the ninth chapter, "Men having no faith in
Dharma (Knowledge with Realization), failing to reach Me, whirl
in the path of mortal world."
.In the.sixth verse of the seventh chapter and in the eighteenth

verse of the ninth chapter,'He declared, "I am the origin and the
end, of the entire world."
In the tenth verse of the seventh chapter, He declared, "I
am the eternal seed of all beings." In the eighteenth verse of the
ninth chapter He declared" "I am the imperishable seed."
In the twelfth verse of the seventh chapter, by declaring,
"Neither I exist in them, nor do they exist in Me" the Lord
described in brief, the sovereign science,which has been described
in detail, in the fourth and fifth verses of the ninth chapter.
In the' thirteenth verse of the seventh chapter, the Lord
declared the whole of the creation, to be deluded by objects
evolved from the three modes of Nature, while in the eighth
verse of the ninth chapter, He declared the whole multitude of
beings helpless under the' regime of Nature.
In the fourteenth verse' of the seventh chapter, the Lord
declared, "Those who take refuge in Me alone, cross this divine
illusion, of Mine." In the twenty-second verse of the ninth chapter,
He declared, "Those who worship Me alone, thinking of no one
else, who are ever devout, I provide gain and security."
In the fifteenth verse of the seventh chapter, He declared,
"The evil-doers, the deluded, do not worship Me", while in the
eleventh verse of the ninth chapter He declared, "Fools do not
know, My supreme nature."
Again, in the fifteenth verse of the seventh chapter, He
declared, "They have embraced the demoniac nature" while
in the twelfth. verse of the ninth chapter, He declared, "Those
senseless persons have embraced a demoniacal nature."
What, in the sixteenth verse of the seventh chapter, has been
called 'virtuous', the same in the thirteenth verse of the ninth
chapter, has been called a 'great soul'.
In the seventh chapter from the sixteenth to the eighteenth
verses, there is description of four types of virtuous men, while
in the ninth chapter from the thirtieth to the thirty-third verse,

there is explanation of seven types of devotees, according to
their caste, conduct and sex.
In the nineteenth verse of the seventh chapter He declared,
"The man of realization, realizes, that all this is God," While,
in the nineteenth verse of the ninth chapter, He declared, "I am
being and non-being, both."
A devotee having a disinclination for the Lord, worships the
gods either, because he wants his desires to be fulfilled by them,
or he does not know, the Lord in reality. In the twentieth verse
of the seventh chapter, there is a description of those whose
discrimination has been carried away by various desires, and so
they worship other gods, while in the twenty-third verse of the
ninth chapter, there is description of those, who worship other
gods, because they don't recognize (know) the Lord, in reality.
In the twenty-third verse of the seventh chapter, there is
description of those who by worshipping other gods, craving for
some worldly fruit, gain perishable fruit, while in the twenty-first
verse of the ninth chapter, there is the description of those who
as a result of their deeds, enjoy celestial pleasures in heaven,
and then return to this world of mortals, when their merits are
exhausted.
In the twenty-third verse of the seventh chapter, the Lord
declared, "The worshippers of gods, attain the gods, whereas My
devotees, attain Me alone." The same fact, has been pointed out,
in the twenty-fifth verse of the ninth chapter.
In the first part of the twenty-fourth verse of the seventh
chapter, the Lord declared, "Men of poor understanding think of
Me, the unmanifest, as having manifestation and take me as an
ordinary human being not knowing my supreme Nature" while,
in the first part of the eleventh verse of the ninth chapter, He
declared, "Fools don't know My higher nature, as the Great Lord
of beings." Similarly, in the second part of the twenty-fourth
verse of the seventh chapter, the Lord declared, "Men of poor
Verse 34] SADHAKA-sAJ'uIvANI 1141
understanding don't know My supreme state, immutable and

unsurpassed", while in the second part of the eleventh verse of
the ninth chapter, He declared, "Fools don't know My supreme
nature, as the great Lord of beings."
In the twenty-seventh verse of the seventh chapter, the
Lord said, "All beings are subject to illusion at birth", while,
the same fact has been pointed out by Him, in the third verse
of the ninth chapter, when He declared, "Men return to the path
of the mortal world."
In the thirtieth verse of the seventh chapter, the Lord has
laid special emphasis on the knowing Him in entirety while, in
the thirty-fourth verse of the ninth chapter, He has laid special
emphasis on the fact, that one should entirely depend on Him,
(surrender one self to Him).
Appendix-In this verse the important point is 'the change
of ego'. A devotee changes his ego by accepting the fact 'I am
God's' and connects the self with God. He instead of depending
on his spiritual practice, depends on God. Therefore he has not to
renounce attachment to the world, but it is naturally renounced.
The reason is that 'Varna' (order of life), 'Asrama' (stage of
life), caste, ability, right (authority), action and qualities etc., to
which he is attached may be different but they are all transient,
they appear and disappear but affinity of God with the self is
not transient but it is beginningless, eternal and axiomatic.
~ dfHRiRt iPt<tiJ/qc;kn«#ttfff!, ij/@fclEl/4j q1J/:t/U-# WiJi WfIi'1tiq/~

(l'J/fclEl/<j\J1!1@141Jil Pf171 ;:p:p:ffS!ZfT?l: /I ~ /I
om tatsaditi srimadbhagavadgitasupanisatsu brahmavidyiiyiim
yogasastre sr"ikr~TJiirjunasamviide riijavidyiiriijaguhyayogo
nama navamo'dhyiiyab
Thus reciting Om, Tat, Sat, the names of the Lord, in
the Upanisad of the Bhagavadgita, the knowledge of Brahma,
the Supreme, the scripture of Yoga and the dialogue between
Sri Kn"a and Arjuna, this is the ninth designated discourse: "The
Yoga of Sovereign Science and Sovereign Secret."
Words, letters and. Uvaca (said) inthe\ Ninth Chapter-
(1) In this chapter in 'Alba navam!)'dhyayaJ}', there are three
words, in 'Snohagavinuvaca', there ar~,':,two \~ords in verses,
there are four hundred and forty-six words and there are thirteen
concluding words. Thus the total number of words, is four hundred
and sixty-four.
(2) In 'Atha navamo'dbyayaJ,' there are seven letters, in
'Snohagavinuvaca', there are seven letters, in verses, there are
one thousand, one hundred and twelve letters, and there are fifty-
one concluding.letters. Thus, the total of letters, is one thousand,
one hundred and seventy-seven. Out of the. thirty-four verses of
this chapter, the twentieth and the twenty-first verses, are each. of
forty-four letters, while each of the remaining thirty-two verses,
is of thirty-two letters.
(3) In this chapter there is one 'Uvaca' (said) Sn"bhagavinuvaca'.
Metres Used in the Ninth Chapter
In this chapter, out of the thirty-four verses, in the twentieth
and twenty-first verses, there is 'Upajati' metre. Out of the
remaining thirty-two verses in the first quarter of the first verse
'bha-gana' and in the third quarter 'na-gana', being used, there is
'sailkirI}avipuJa' metre; in the first quarter of the second verse,
'ra-gana' being used, there is 'ra-vipula' metre; in the first quarter
of the third, and tenth verses 'bha-gana' being used, there is
'bha-vlpula' metre; in the first quarter of the seventeenth verse
and in the third quarter of the thirteenth and twenty-sixth verses
'na-gana' being used; there is 'na-vipula' metre. The remaining
twenty-five verses, are possessed of the characteristics of right
'pathyavaktra' Anu~JUP metre.
II Shri Hari II
Tenth Chapter
INTRODUCTION
In the seventh chapter, Lord Krsna while clarifying knowledge
with realization actually He was unfolding the secrets 'of His heart.
But Arjuna put some questions, in between. So the Lord answered
his questions and then reverted to the previous topic in the ninth
chapter, and concluded it, by advising exclusive surrender, to the
Lord. But He was not satisfied with what He had. already said
to Arjuna. As a devotee· wants to know of His glories in detail
(GitalOIl8), He also wanted to say something secret to His
loving devotee, Arjuna, So, by His grace without being asked
by Arjuna, He starts the topic, in the tenth chapter.
!it'4 JICflj Cl/ T:/
~ ~ q~lcstl~). JTlI ~ 'Q'{1f ~: I

~st OOl!:lqlOll1!:l ~ 1%aChIUlI!:II II ~ II
sribhagavanuvaca
bhiiya eva mahabaho SfI}.u me paramam vacah
yatte'harilpriyamiiJ}.iiya . vak~yiimi hitakamyayii
Once again, 0 mighty-armed, listen to My supreme word, which
I shall convey to you, who are so loving, and out of solicitude for
your welfare. 1
Comment:-
'Bhiiya eva'-The knowledge of glories of the Lord, promote
devotion. So the Lord by His grace, in the seventh chapter (from
the 8th to the 12th verses) mentioned, His seventeen glories and
in the ninth chapter (from the 16th to 19th verses) mentioned His
thirty-seven glories. Here, in order to tell some more glories*
and to supplement the glory of devotion mentioned (in Gmi 8/14
and 9/22, 34) the Lord uses the expression 'Bhiiya eva' (Again
verily) to explain His devotion in a special way.
'SfI}U me paramaril vacal}'-The Lord wants to narrate His
supremacy and glories to Arjuna, because he is His devout
devotee. So He asks him, to listen to His supreme word.
Secondly, whenever Lord Krsna wants to disclose His secret
to Arjuna, He uses such terms, as 'supreme words' etc., as in the
third verse of the fourth chapter, he said, "This secret is supreme"
because He who taught the immortal Yoga to the sun-god was
sitting before him and was driving his horses, and also, in the
sixty-fourth verse of the eighteenth chapter, He says to Arjuna,
"Listen again to My supreme word" and His supreme word is
"Surrendering all duties to Me, seek refuge in Me alone. I shall
liberate you from all sins; grieve not" (Gila 18/66). Here, in this
context, the Lord says that diverse feelings of creatures, emanate
from Him alone and His devotees, such as the seven great seers,
four Sanaka etc., and fourteen Manus were born of His will i.e.,
He, is the root of all of them.
While talking about knowledge (wisdom), in the thirteenth
chapter, He continues the same topic, in the fourteenth chapter;
similarly explaining the topic of knowledge with realization, in
the seventh and ninth chapters, He continues, it in the tenth
chapter. At the beginning of the fourteenth chapter He declares,
that He shall impart to him once more, supreme knowledge, the
best of all forms of knowledge, while at the beginning of the
tenth chapter here, He says to Arjuna to listen to His supreme
word, which means that in the Discipline of Knowledge, there
* In the tenth chapter the Lord has mentioned His forty-five glories from
the fourth to the sixth verses.
is Predominance of discrimination, while in the Discipline .of

Devotion, there is predominance, of reverence and faith.
.'Yatte'haril priyamiiI}aya va~yiimi hitakamyaya'-If a listener
has reverence and faith, in the speaker and the speaker has a
feeling for the welfare of the listener, whatever he says, sinks
down in, the mind of the listener. Thus,. the listener's devotion
to the Lord, grows.
Now, a doubt arises, that the Lord, again and again, has laid
emphasis on rooting out desires, but here, He Himself has a desire.
The clarification is, that when a person has desire for his pleasures
and prosperity etc., that is called a desire and is harmful. But when
there is a desire to do good to others, that is not desire, that is
renunciation (i.e.,) the means, to root out a desire. Therefore, the
Lord, teaches a lesson to the beings, that as He is engrossed, in the
welfare of all beings, they should also have dealings with others,
for their welfare. By doing so, their desires are .easily wiped out,
and they attain Him. "Those who are engaged in the welfare of
all beings, come unto Me (Who is endowed with attributes)"
(Gita 1214). "Those who are actively engaged in the welfare of all
beings, attain the Beatitude of Brahma" (Gita 5/25).
Appendix-Arjuna, after coming to the battlefield, instead
of desiring victory, wants to attain salvation, therefore he has
been addressed as 'mahabaho', This vocative denotes Arjuna's
superiority, ability to grasp the Lord's gospel and his right to grasp it.
'Paramam vacah'<-The Lord's word is 'parama' viz.,
supreme because it leads beings to salvation. The Glta is loving
and adorable to the entire universe because it enables the people
'Vaksyami hitakamyaya'c-Arjuna is a representative of all
beings and he wants to attain the highest good (bliss). * Therefore
* 'yacchreyah syanniscitaIh briihi tanme' (GItli217)
'tadekam vada niscitya yena sreyo'hamapnuyam' (GItli3/2)
'yacchreya etayorekarn tanme briihi suniscitam' (GItli511)
1146 SRIMADBHAGAv ADGITA [ChapterlO
the Lord utters supreme word for the welfare of all the people.
There is no other good for human beings besides salvation. The
Lord's utterance leads people to salvation and their aim is also
to attain salvation. Therefore the Lord's utterances are imbued
with the supreme good of human beings. No one can do as much
good to mankind as God can-
uma rama sarna hita jaga mahim,
guru pitu matu bandhu prabhu nahim.
(Manasa, Kiskindha 1211)
There are differences of opinions as far as the utterances
of others are concerned, but the utterances of the Lord are
universal truth. The Lord is preaching the gospel of the Gita
being established in Yoga*. Therefore His utterances are specially
benedictory. What is God's establishment in Yoga? generally
God is the Supreme disinterested friend of all beings, but
when a person keenly eager, takes refuge in Him, then a tide
of emotions for his welfare surges up in Lord's mind-this
is the
I
Lord's establishment in Yoga.] Even as the udder of
the cow gets wet with milk out of affection for her calf on
seeing it before her.
'Yatte'haIh priyamanaya vaksyami hitakamyaya'<-In this
expression the Lord says to Arjuna, "You love Me by heart
and I have the feeling for your welfare from the core of My
heart, therefore I shall again unfold to you 'Jfiana' with 'Vijfiana'
which I have already unfolded to you in the seventh and in the
* na sakyam tanmaya bhiiyastatha vaktumasesatah
pararn hi brahma kathitarn yogayuktena tanmaya
(Mahabharata Asva. 16112-13)
"The Lord said to AIjuna-The repetition of whole gospel of the GIta in the
same way is out of My power. At that time I described the divinity (Godhood) by
getting established in Yoga."
t bnlyuh snigdhasya sisyasya guravo guhyamapyuta (Srirnadbha, 1/1/8; 10/13/3)
'The preceptors disclose even the most profound secretto their loving disciple.'
'gudhau tattva na sadhu duravahirn, arata adhikari jah~ pavahirn.
(Manasa, Bala. 110/1)
ninth chapters." It proves that the Lord in the seventh, ninth

and tenth-these. three chapters has outpoured his heart for the
welfare of all beings.
Link:-Why does the Lord Himself declare His supreme

word? The clarification is.
... ~ ~: ~"IOII: ~ ... ~: I
.~ acll'1i ~ ~ ~: II ~ II
na me vidul:t surag39-al} prabhavam na maharsayah
ahamddirhl devanam mahar~iJ}.am ca sarvasa!:t
Neither gods (devata) nor the great sages ("is) know the secret
of My origin; for I am the prime cause, in all respects of gods, as
well as, the great sages. 2
Commentt-«
'Na me vidu\1 surag~8\1 prabhavarit na maharsayaht--Though,
bodies, intellects, worlds and materials of the gods, are divine,
yet they do not know, the Lord's origin, of His incarnations
and His divine glories etc. They are unable to know Him, in
His entire form; and His vision is difficult, for them. They are,
always eager to behold His form (Gita 11152).
Even seers or liberated souls, possessing uncommonly divine
powers, who have risen above the world, don't know, the secret
of His origin, completely.
Here the Lord has mentioned gods and great seers, having
divine experience, because the gods, hold the highest rank next
to the Lord, and great seers possess, the highest knowledge. They
do not know Him, because whatever power, intellect, resources,
they have at their disposal, have been given by the Lord and
so, these are limited. So, how can the limitless Lord, be known
by limited power and resources etc.? As the birth and marriage
of a mother, remains beyond the access of a son, the gods and
1148 SmMADBHAGAVADGITA [Chapter 10
the seers, who emanate from the Lord, don't know Him, who
is their cause. The effect can merge in the cause, but cannot
know it. Similarly, seers cannot know Him, their cause. They
can merge in Him. The whole universe including the gods and
the seers, emanates from Him, and merges into Him.
Gods and sages cannot know the beginning, the end and the
interim (the present), of the Lord and how He is and in how
many forms, He has manifested Himself. They cannot know His
dimensions and limits. The reason is, that He was the same,
when they were born and He will remain the same when they
merge or die. So, how can they, whose bodies are born and die,
know the beginningless, endless and limitless God, with their
limited intellect, ability and power etc. How can the limitless
be confmed to a limited intellect?
In the fourteenth verse of this chapter, also the Lord declares,
that neither the gods nor the demons know His manifestation,
because the gods are ever engaged in enjoying heavenly pleasures,
while demons in knavery and beguilement. Thus, gods have no
time to know, Him and demons cannot know Him, by their
knavery and beguilement.
Appendix-Whatever the Lord declared in the third verse of
the seventh chapter by the expression 'manusyanarn sahasresu',
He declares the same here by the expression 'na me viduh'.
Why do they not know God? The reason is that He is the prime
cause, in all respects of gods, as well as of the great sages. In the
twenty-sixth verse of the seventh chapter also the "Lord declared,
"I know the created beings of the past, the present and the future
but no one knows Me." Therefore Arjuna also in the fourteenth
and fifteenth verses says, "Neither the gods nor the demons know
You but You alone know Yourself by Yourself."
In this verse the Lord has disclosed His sovereign secret. The
Lord is not known by knowledge, intellect, ability and power
etc., but He is known by the faith and belief of the inquisitive
Verse 3] SADHAKA-SAI'UIVANI 1149
devotee and by His own grace.
Link:-In the previous. verse, it has been mentioned that

neither gods nor great sages, know the secret of His origin, How
then, can an ordinary striver, know Him and attain salvation?
The Lord answers.
'lIT ¥Uq\ilq~IRt -:q ~ Htf.fiqt~ I

3ift"1e: 1I' ~ ~: !lIIii'6!ld II ~ II
yo mamajamanadlm ca vetti Iokamahesvaram
asammudhah sa martyesu sarvapapail} pramucyate
He who knows Me as unborn and without a beginning, as the
Great Lord of the world, he, undeluded among men, is purged of
all sins. 3
Comment:-
'Yo mamajamanadirit ca vetti lokamaheSvaram'-Though, a
striver cannot know the Lord in His entirety, yet he can know
Him so much, that he can attain salvation. His knowledge about
Him is that he can assume that the Lord is unborn, without
beginning and He is the Lord of all the lords, of the different
worlds. The Lord, is beyond time. The time which is referred
in the world by days and months etc., is ordinary time, while
the Lord is beyond time. This time rests in the Lord. The Lord
is, eternal time. Such firm assumption removes, all doubts about
His glories.
'Asammudhah sa martyesu sarvapapail; pramucyate'-The
Lord, is birthless, beginningless and is the Lord of all the lords.
It means, that He is imperishable and the supreme sovereign, of
the world. So, He pervades everywhere, everytime, all things and
is the Lord of everyone. It means, that He is here, now, in him
and his Lord also, while the world, is perishing every moment.
Thus knowing the reality about the Lord, and the world, one
renounces his affinity with the world (including the body) and
becomes free from the feeling of, 'I'ness and 'Mineness'. Thus,
knowing the truth, he is no more deluded and by becoming free,
from the feeling of 'I'ness and 'Mineness', he has affinity with
the Lord, and becomes free from all sins, of the present and
the past. Mere learning of affinity with God, will not serve the
purpose. It is to be given a practical shape.
What is delusion? Delusion means, lack of knowledge,
about reality. What is reality? The reality is, that a man cannot
be identified with, the world and the body, while he cannot
be separated, from the Lord. The man, who is free from this
delusion can know Him, endowed with attributes and without
attribute, endowed with form and formless in reality, and has
not the least doubt, about His different forms, sports, secrets
and glories etc.
Appendix-In the twenty-fourth verse of the ninth chapter
the Lord by the negative inference said, "He who does not know
Me, has a fall." Here by the positive inference He says, "He
who knows Me, is purged of all sins."
Here the term 'vetti' means-'to accept firmly and
undoubtedly' because God cannot be known by senses, mind
and intellect (Gita 1012). Therefore God is not to be known but
He is to be believed and realized. When even prakrti cannot be
known, then how can God, Who is beyond Prakrti, be known?
Realization means-to merge the self into God and to be one with
Him by losing his independent identity. By becoming 'abhinna'
God can be known, because in fact he (the self) is not apart
from Him, he is 'abhinna' with Him. Similarly the world can
be known by becoming detached from the world because in fact
he is detached from it.
The great sages don't know the secret of His origin but
they do know that the Lord is unborn and without a beginning.
The self, being a fragment of God, is also unborn and without
/
a beginning. Therefore when he knows the Lord as unborn

and without a beginning, he will know the self also the same
(unborn and without a beginning) because the self by becoming
identified (abhinna) with God knows God. By knowing the self
as unborn and without a beginning, he becomes undeluded, then
how will sins stay in him? The reason is that sins have accrued
afterwards, the self is unborn and without beginning from time
immemorial. 'Sarvapapaih pramucyate' means-to be free from
attachment to the modes. So long as a man is attached to the
modes, he can't be purged of sins because attachment to the
modes is the root of sins.
In the verses fourth to sixth ahead there is discussion on
non-delusion in which the Lord has declared Himself to be the
origin of all. The Lord Himself is without beginning and is the
origin of diverse feelings and great sages.
Link:-The Lord, in the next three verses, explains His

supreme word, which He mentioned in the first verse.
_ : ~~~: vn:f:1
~ s::lSt ~smcrr ~ ~ 131' II ~ II
~ flqal Wt!'Rt41 ~~: I m
~ cqrerr ~ lfO ~~: II ~ II
buddhlrjfianamasammohah k~ama satyaril damah samab
sukham duhkham bhavo'bhavo bhayam eabhayameva ca
ahimsa samatii tustistapo danam yaso'yasal}
bhavanti bhava bhiitiinam matta eva prthagvidhah
Intellect, wisdom, non-delusion, forgiveness, truth, self-restraint
(control over the mind and the senses), joy (pleasure), and sorrow
(pain), evolution and dissolution, fear and fearlessness, non-violence,
equanimity, contentment, austerity, charity, fame and disrepute-these
diverse feelings of creatures, emanate from Me alone. 4-5
Comment:-
'Buddhil;t'-It is the faculty, of deciding something, with
an aim.
'Jiianam'-It is discrimination, between the real and the
unreal, .the proper and the improper, the imperishable and the
perishable etc. This discrimination, has been bestowed upon
every human being, by God.
'Asammohal;t'-It is non-delusion. To have a feeling of'I'ness
and 'Mineness', with a perishable body and the world, isdelusion
and its absence, is non-delusion.
'~a'-Whatever harm, a man may cause, if we bear it in
. spite of possessing power, to punish him and we have a sentiment,
that he should not be punished by God, here or hereafter. This
sentiment is called 'Ksama'.
'Satyam'-Truth, is the accurate presentation for the welfare
of all of what one has heard, seen and known, without selfishness
and pride.
'DamahSamal;t'-By having, the aim of God-realization, control
over senses is called 'Damah' and control over the mind, so that
it may not think of mundane pleasures is called 'Samah',
'Sukharit dul;tkham'-Feelings of pleasure in favourable
circumstances, is 'Sukham', and feelings of pain, in Unfavourable
circumstances, is 'Duhkham',
'Bhavo'bhavah'c--Bhava', means birth or evolution of a thing,
being and incident etc., while 'Abhava', means their death or
dissolution,
'Bhayarit cabhayameva ca'-A feeling of possibility of
some undesired result as a fruit of actions, against the saints,
scriptures or the social customs is 'Bhaya'(Fear), and lack of
fear is 'Abhaya' (Fearlessness).
'Ahirilsa'-To hurt others, with body, mind and speech etc.,
in all climes, times and circumstances, is violence and absence
Verse 4-5] 1153
of violence is 'Ahimsa' (Non-violence).

'Samatii'-Evenness of mind or temper, in favourable and
unfavourable circumstances, is 'samara' (equanimity).
'T~ti\1'-Contentment, in all circumstances, is 'Tustih'.
'Tapa\1'-To bear all circumstances happily while performing
one's duty is 'Tapah', (austerity). To observe a fast on 'ekadaSi'
etc., is also, austerity.
'Diinam'-It is a gift of objects or money, earned by honest
means, which is made to a deserving person happily, without
having any desire, for the fruit of action (Gita 17/20).
'YaSo'yaSal}'-Fame, that a man receives as an outcome of
his good qualities, feelings and actions, is 'Yasa' while 'Ayasah'
is ill-fame or disrepute.. that a man acquires as outcome of his
bad conduct, feelings and deeds.
'Bhavanti bhivi bhiitiinam matta eva prthagvidhm,'- Diverse
feelings, of creatures emanate, from the Lord i.e., He is the base
and the root, of all of them.
Here 'Mattah', stands for Lord's power and influence, while
'Prthagvidhah' stands, for His divine glories.
One who knows, that all of the good or bad actions and
feelings, in the world are nothing but the sport of the Lord gets
firmly established in Him, (Gila 1017).
Out of the twenty diverse feelings mentioned here, twelve
have been called as single and they are all born in the mind.
Besides these fearlessness, which makes a pair with fear, is also
born in the mind. The remaining seven feelings, are contradictory.
Out of these evolution and dissolution, fame and disrepute-these
four are fruits of previous actions, while pleasure, pain and
fear-these three, are an outcome of folly. A man, is free in
wiping out this folly.
The Lord, is the base and root of all these twenty feelings.
In the twelfth verse of the seventh chapter also, He declares
1154 SRUMADBHAGAVADGITA [ChapterlO
that whatever entities there are born of sattva (goodness), of

rajas (passion) and tamas (ignorance), know them all, as evolved
from Him, alone.
Therefore, the purpose of the Lord is to draw attention towards
Him, Who is the source of all divine glories and feelings.
Whatever a striver, beholds in the world, is the Lord's
manifestation, and His sport. His sport, includes His pranks of
boyhood at Ayodhya where He incarnates as Raina, there He
is loved by His father, mother and other people. He is received
and shown hospitality, by His father-in-law and mother-in-law,
and other people of Janakapuri. Then, His sport continues in
the woods, where He comes across, both devotees and demons.
Afterwards,in Lanka his sport, includesbattle and bloodshed.Thus,
all these sport have been included in the Ramayana, Similarly,
all the feelings, actions, whether similar or dissimilar, are the
sports of the Lord. So a striver should always behold him, only
in various persons, things, incidents and feelings etc., because,
He is at the root of all of them.
Appendix-From the point of view of knowledge, all feelings
emanate from prakrti, but from the view-point of devotion, all
feelings emanate from God. If these feelings are regarded of
the self, the self being the 'para prakrti' (higher nature) of God,
is inseparable (one) with God, therefore these feelings are also
of God only. In God these feelings ever persist but in the self
they appear and disappear because of its attachment to the apara
(lower nature). As these feelings emanate from God, so they are
all the manifestations of God.
.'Prthagvidhah's--This expression means that as a hand is one
but in it there are different fmgers, similarly God is one but the
feelings, which emanate from Him, are different. Though the
Lord is the same yet different types of opposite feelings persist

simultaneously in Him.
~: 'mf ~ '€I~Hl Q'1cHoaml

Q~IClIQI'1f1l ~~-mcn~:~: II ~ II
maharsayah sapta piirve eatvaro manavastatha
madbhava manasa jam ye~arn loka imal} prajal}
The seven great seers, the more ancient four Sanaka etc., and
fourteen Manus, who are all devoted to Me, are born of My will
and all the creatures forming the world, have come forth from
them. 6
Comment:-
[In the previous verses, the Lord mentioned His twenty
glories, in the form of feelings. Now in this verse, He mentions
His twenty-five divine glories, in the form of persons, who are
administrators, of the entire creation.]
'Maharsayah sapta'-The seven great seers, are those who
possess seven qualities-they are long lived, they have revealed
sacred formulas, they are glorious, they possess divine vision,
they are learned, they have realized righteousness, and they are
inventors of 'Gotras' (sub-castes). These seven seers are-Marici,
Angira, Atri, Pulastya, Pulaha, Kratu and Vasistha. They know
Vedas, and are reputed as annotators of the Vedas. They are
administrators, of creation and are appointed to help Brahma,
the creator, in his work.
'Piirve catvaral;t'-Sanaka, Sanandana, Sanatana and
Sanatkumara, were the first to be born, of the mind of Brahms,
after he did penance. They are manifestations of the Lord.
They always remain, children of five years. They wander in the
three worlds, to promulgate devotion, knowledge (wisdom) and
dispassion. They always utter the words 'Hari Saranam' (Refuge
in the Lord). They love divine discourses, and so one of them

holds divine discourses and the other three, listen to him.
'Manavastatha'-In a day of Brahma, which consists of
43,20,000,000 years of mortals, there are fourteen Manus. They
are Svayambhiiva, Svarocisa, Uttama, Tamasa, Raivata, Caksusa,
Vaivasvata,Savami, Daksasavami,.Brahmasavami, Dharmasavami,
Rudrasavarni, Devasavarni and Indrasavarni. * They are creators
and activators of the world, by carrying out Brahma's orders.
'Manasa jatal,t'-They are born of the mind of Brahma, in
order to create the universe. So they can be called, Brahma's
sons. They can also be called the Lord's sons, because the Lord
manifested Himself as Brahma, in order to create the world. The
whole creation, is the product of the Lord's mind.
'Madbhava'-They are all devoted to the Lord.
'Y~am loka imal} prajal,t'-There are two types of creatures,
in the world-those born of the contact of the male and female,
and those born of word (sacred word or text) or preaching. The
former, are called 'Binduja' while the latter are called 'Nadaja',
All the great saints and souls of the past, the present and
the future, following the path of renunciation, as well as Sanaka
etc., who were not married, belong to the latter type, while the
off-springs born of seven great sages and fourteen Manus, who
were married, belong to the former category.
Appendix-The seven great sages, four Sanakas etc., and
fourteen Manus- they are all born of the Lord's mind and
therefore are inseparable (one) with God.
Link:-After mentioning His divine glories, in the form of

feelings and persons, from the fourth verse to the sixth verse,
* A day of Brahma consists of a thousand fourfold ages. Out of it one Manu
rules over more than seventy-one fourfold ages. Now Brahmii is running in his
fifty-first year in which the seventh Manu named Vaivasvata is ruling over.
now in the next verse, the Lord explains the fruit of knowledge,
of divine glories.
l@t~.~~'q1f<it~ dt4d: I
.msfClq:;&41 tlllt1C!*,8 ';ffiI' 'Ei~14: II \9 II
etidl vibhiitiJil yogaril ca mama yo vetti tattvataJ,
so'vikampena yogena yujyate' nitra saJilSayaJ,
He who knows, in reality, this divine glory and' power of
Mine, is endowed with unfaltering Yoga of devotion; of this there
is no doubt. 7
Comment:-
'Etiiril vibhiitiJil yogam ea mama'-'Etam', stands for 'the
near most'-His divine glories and Yoga power, described from
the fourth to the sixth verses. 'Vibhiiti', stands for His divine
manifestations in the form of feeling and persons, glories and
'Yoga', stands for His singular infinite power. All His divine
glories, are born of Him. Through the power with which these
manifestations take place is His divine Yoga (Gim 9/5). The
same has been called, His supreme Yoga (Gita 1118) while, the
Lord shows His macrocosmic fonn to Arjuna.
IAn Impoi1ant Fact I
When a man enjoys worldly pleasures, his power is mitigated,
and the things are destroyed. Thus, there is a double loss. But, if
he uses the things without deriving pleasure out of them, his power
is not mitigated. Actually, there is no real joy, in enjoying sense-
objects. Real joy, comes out of restraint. This self-control, can be
classified into two kinds (i) Control over others (ii) Self-control.
The first means, that the sorrows of others may be annihilated
and they may become happy-with this sentiment to direct them,
towards a virtuous path by deviating them from a wrong path.
The second one, means, to renounce selfishness and pride, totally
and not to enjoy pleasures, in the least. This twofold self-control,
is known as 'Yoga': or 'power'. This Yoga or power, is innate

in the Lord, while in other creatures, it is a result of practice.
When a man controls others, with egoistic and selfish feelings,
he experiences a sort of joy. In this joy, his power is mitigated
and he, whom he controls, becomes a slave. Therefore, instead
of this control, there should be such control, in which there is no
selfish or egoistic feeling, it involves welfare of others. and their
freedom from suffering since eternity and attainment of supreme
bliss-this is excellent and is supreme control.. At the top of it,
stands the Lord's control, and that is called 'Yoga'.
The term 'Yoga', also stands for equanimity, union with
God and power. The Lord is all-powerful. Allpower, comes
from Him only. This power is partly revealed in man, if he
becomes desireless. On having desires, the power decreases, and
on effacement of desires, power is accumulated. By working
continuously, this power is exhausted and by repose, it is gained,
as a man gets tired-by speaking continuously, he regains power
by silence. Power is lost in creation, and gained, in dissolution.
It means; that power is mitigated by affinity with Nature, and
regained by renunciation.
'Yo vetti tattvatal}'-A discerning man, knows that whatever
singularity is seen in the universe, is the power and glory of
the Lord. As a goldsmith, while making ornaments of different
kinds, always keeps in mind, that in them there is nothing
besides gold, a striver should behold everyperson, object or
action, as a manifestation of the Lord, because all persons and
objects etc., are kaleidoscopic and perishable; so they. have no
singularity of their own. Whatever, singularity is seen in them,
is the reflection of the Lord, Who is eternal and imperishable.
Therefore, an onlooker should behold the Lord everywhere. 'Otis
is real knowledge. *
* In this context of devotion 'Tattvatah vetti' (Knows in truth) should mean
'Assumption (Supposition) in truth.' When a man assumes that he belongs to a
'So'vikampena yogenayujyate'-He is endowed with,

unfaltering devotion to the Lord i.e., he is attracted only towards,
the Lord .
. 'Natra saritSayaJ,.-There is no doubt. It means, that after
knowing the Lord in reality, a striver instead of paying attention
to the divine glory and power, etc., beholds these only as a
manifestation of the Lord i.e., he beholds only God. No worldly
grandeur, can influencehim. Thus, it fosters his devotion, to Him.
. Appendix-Whatever singularity (speciality) is observed in
the world, that is all the Lord's yoga viz., Lord's uncommon
influence and power. The speciality which evolves from that
uncommon influence, is 'vibhiiti' (manifestation)-thus he who
knows, in reality, this divine glory and power of God, is endowed
with unfaltering devotion, of this there is no doubt. 'There is
no other existence at all besides God'-this firm and doubtless
acceptance is 'to know God in reality'. The Lord has called such
a man, who knows in reality the divine glory and power of God,
the man of wisdom viz., 'Jfianavan' (Gita 7/19).
The Lord by the expression 'Avikampayoga' means to say
that this 'Bhaktiyoga' neither shakes itself, nor anyone can shake
it, because in it there is nothing else besides God.
All things can be bought by paying money-by thinking
so, a common man values money and so he is attracted towards
money. Similarlywhen a man holds that whatevermajesty or value
appears, that is all only God's, he is naturally attracted toward
God and is endowed with unfaltering devotion for God.
The expression 'natra samsayah' means that when there is
no other entity at all besides God, then how can there be any
doubt in it? There is no room for doubt at all because a doubt
particular caste his assumption continues so long as he does not renounce it.
That assumption is not true because that depends on affinity with the body and
so can perish. But the assumption that the Lord is the root and origin of the
entire universe is real. So it can never perish but changes into knowledge.
can arise only when there are two entities. When there is no one
else besides God, then where will a striver have his inclination,
why will he have it, in whom will he have it and how will
he have it? Therefore the striver is endowed with unfaltering
devotion in God-there is no doubt about it.
Link:-In the previous verse, Lord Kl~1}Q explained that he

who knows in reality His divine glory and power, is endowed
with unfaltering Yoga of devotion. What is meant by unfaltering
Yoga of devotion? The answer comes in the next verse.
att ~ ~ 'tIW: lTcf ~ I

lftr l«Cn' ~ ~ ~: II (, II m
aham sarvasya prabhavo mattah sarvam pravartate
iti matvi bhajante miril budhi bhivasamanvi~
I am the cause of the whole creation; from Me aU things move.
The wise knowing this and full of faith and devotion, continually
worship Me viz., they take refuge in Me alone. 8
Comment:-
[Whatever, was said in the previous verse, that what is
seen, heard and known is nothing besides the divine glory, of
the Lord, is repeated in this verse. The power through which
their manifestations appear is His divine yoga. It is expressed
through the word Mattah. Whatever, has been said in the seventh,
eighth and ninth chapters, has been condensed in the first line
of this verse.]
'Aharil sarvasya prabhavah'-The Lord is the material and
efficient cause of all creatures, born through mind, word, semen,
earth, womb, egg, sweat viz., He is the origin of the whole
creation, sentient or insentient, moving or unmoving. * He is
* As the Lord has declared in the sixth verse of the seventh chapter that
He is the source of the entire creation and in the fourth verse of the fourteenth
Verse 8] SADHAKA-SANJIVANI . 1161
the material cause, as well as the efficient cause, of the entire

creation. It means, that He has manifested Himself, in the form
of the entire creation.
'MattaJ:tsarvam pravartate'-Everything, in the world moves,
because of the Lord. As. electricity manifests itself, in various
forms in instruments suited to those forms, the Lord, is the root
of all the worldly actions.
'Aharil sarvasya......pravartate'-The Lord says that a striver,
instead of paying attention to various feelings, actions, things
and persons etc., should behold the Lord, Who is the origin of
all of them;
The Lord, uses the term 'Mattah' (from Me), again and
again, as in the seventh and the twelfth verse of the seventh
chapter and fifth and the eighth verse of the tenth chapter, to
emphasize the fact that all feelings, actions and creatures etc.,
emanate from Him, remain established in Him, and merge into
Him. So if a striver, either knows or assumes this fact, that in
the entire universe, there is nothing else, besides the Lord, he
will have unwavering unity (Yoga), with Him.
Here, by giving the word 'Sarva' (All), two times, the Lord
means to say that, only He is the creator and conductor, of the
entire universe.
'Iti matva bhavasamanvital}'-When strivers assume, that the
Lord is the creator and conductor of the entire creation, and He is
the supreme Lord and none is equal to Him, none will be equal
to Him, and none can be equal to Him, they place their faith
and devotion, in Him and their attention, never deviates from
Him. In those devotees, who entirely depend on Him, divine
traits such as equanimity, fearlessness, truthfulness etc., grows
naturally. The reason is, that where there is Divinity, there are
divine traits.
chapter that He is the seed giving father. Here He declares that He is the origin
of the whole creation.
1162 SRIMADBHAGAv ADGITA [CbapterlO
'Budha'-They are wise because they behold the Lord, as the

origin of entire creation. The same fact, has been: pointed out,
by the Lord in the eighteenth and the nineteenth verses of the
fifteenth chapter, when He declares, "One who knows Me beyond
perishable Matter and superior to the imperishable soul, knows Me,
in reality and worships Me, with all his heart" (Gita 15/18-19).
'Mam bhajante'-Uttering and loud chanting, of the name
of the Lord, thinking of the Lord, meditation, listening to divine
discourses, study of scriptures, such as the Gitii, the Ramayana
etc., all this is, worship. But the real worship is that in which a
devotee, likes and loves nothing, besides the Lord. Forgetfulness
of the Lord, is repugnant to their nature. Such absorption in
God, is real worship.
Every striver, should know that the Lord is the origin and
the source of power, of all things, objects, creatures and persons.
So the only aim of the life, should be God-realization. The
Lord mentions His divine glories and power, in order to attract
the attention of the strivers, towards Him. This fact, has been
mentioned in the Gita, several times-'He from whom is the
emanation of all beings, by Whom all this is pervaded, should
be worshipped through the performance of one's duty' (18/46).
"The Lord Who dwellsin the hearts of all beings and Who is
the source of inspiration for them, they should seek refuge in
Him alone, with all their heart" (18/61-62) etc.
The Disciplines of Action, Knowledge and Devotion are
various disciplines for different strivers.. according to their
tastes and interests, but the above-mentioned knowledge, is
very necessary, for all the strivers.
Appendix-People attach importance to money because things
can be acquired (gained) by paying money. Things are gained
by paying money but they don't evolve, but from God all things
evolve and are also gained. Therefore those who realize God's glory
instead of getting entangled in the greed for petty money, worship
God-'sa sarvavidbhajati mam sarvabhavena bharata' (Gitii151l9).
The Lord declares that all objects and persons emanate
from Him (aham sarvasya prabhavah) and He is the root of
all actions (mattah sarvam pravartate). But a man (the self) by
having affmity with objects and actions, by assuming them as his
and by becoming their enjoyer and doer, gets bound. When he
becomes the enjoyer of objects, the objects lead him to bondage,
and when he becomes the doer of actions, the actions lead him
to bondage. If he neitherbecomes an enjoyer nor a doer, there
is no bondage for him.
Whatever glory is seen in the world is emanating from God.
The fact has been mentioned in Gita by the Lord by the term
'mattah' several times as-
'mattal} parataram nanyatkiiicidastP (7m
"of this world there is no other cause or effect besides Me."
'matta eveti tinviddhi' (7112)
'These (Sattvika, Rajasa and Tamasa) modes are evolved
from Me-know them so.'
'bhavanti bhava bhiitinam matta eva prthagvidhah" (10/5)
'These diverse feelings (intellect, wisdom, non-delusion etc.,)
of creatures emanate from Me alone. '
'mat~ smrtir jfianamapohanarit ca' (15/15)
'1 am the source of memory, knowledge and reasoning faculty.'
Link:-In the next verse, the Lord mentions the way of the
worship, of those devotees.
lIf~"1 qCi\flSUOIl ~: q'(W'(i(1

cn~~-qf~~-:q~~II'~ 11*
* In this verse there are six points. A devotee has to do the first two
1164 SRIMADBHAGAVADGITA [ChapterJO
maccitti madgatapril}i bodhayantal} parasparam

kathayantaSca miril· nityarit tu~yanti ca ramanti ca
With their minds fixed on Me, with their lives surrendered to
Me, enlightening each other about My exceUenCe5 and greatness and
ever speaking of Me, they always remain contented and delighted
.with Me. 9
Comment:-
[Those who have realized, that the Lord is the origin and
source of inspiration of all things and creatures, for them nothing
remains to be done, to be known and to be acquired. They have
ever, to be engrossed in Him. The same fact, has been explained
in this verse.]
'Maccitti'-Their minds are fixed on the Lord. There are
two things-one is the fixation of the mind on the Lord, and the
second is fixation of the self onthe Lord. When a devotee, by
admitting the fact that he is the Lord's, is absorbed in Him, his
mind, intellect etc., are automatically absorbed in Him, because,
these organs depend on the doer. So, if a devotee worships the
Lord and wants to fix his mind on Him, by thinking, that he
is a worldly householder, it is very difficult for him to fix
his mind. It means, that if he himself remains devoted to the
world, and attempts to absorb his mind in God, it is practically
impossible.
Secondly, a person can fix his mind on what he likes the
most, and he likes the most a thing or person with whom he has
affmity. So, a devotee should admit the fact, that he is only the
Lord's and the Lord is only, his. The body and the world, are not
his. So he surrenders himself to Him and His will, becomes his
will. Such devotees, are said to have fixed their minds on God.
things himself-to fix his mind on Him and to surrender himself to Him. The
next two points-enlightening each other and ever speaking of Him, occur
when two devotees meet and the last two-s-contentment and the delight are
the fruits of the first four.
Verse 9] SAoHAKA-SAl'lJIVANI 1165
In the Gita 'Mana' and 'Citta', have been used in different

- senses (6/14) as well as, in the same sense. Here, it has been
used in the same sense as in 7/4. It means that it includes both
'Mana' and 'Citta'.
'Madgata~i'-:"They surrender their life and 'actions, spiritual
as well as mundane to the Lord. Just like cowherdesses, they
surrender their lives to Him. They are not attached to their vital
force. They have, neither a desire to live, not are afraid of death,
because they know that they are different, from life and have no
affinity with it, while their affmity with the Lord is axiomatic.
So, a striver's only aim, should be to realize God without caring
for favour.able and unfavourable circumstances, such as health
and sickness, respect, insult and pleasure and pain etc.
'Bodhayantal;t parasparam'-When two devotees meet. they
talk about the sport. secrets, qualities and glories of the Lord.
Thus. they share His devotion, with each other and are more
absorbed in Him.* They are enlightened, with the help of
each other, in the same way. as darkness is dispelled from
under two lighted eaI!hen lamp, if they are placed, facing each
other. Such devotion and enlightenment is not possible while
concentrating alone.
'KathayantaSca mim'-When they meet, any devotee who
is interested in listening to, a divine discourse, they hold the
discourse. As Sanaka etc., all the four hold divine discourses,
and also listen to them. One.of them, becomes a speaker and the
other three become, the listeners. But the speaker is not proud
of his talent, and the listener is not ashamed of his becoming,
a listener.
NityariJ. t~yanti ca'-Thus the exchange of those divine
* It is the nature of devotees that their organs of speech, ears and minds
are applied respectively in uttering, hearing and thinking of the Lord's sports
only. As lustful men relish sex talks, so do devotees relish the Lord's sports
and stories (Srimadbhii. 10/13/2). .-
1166 SR~DBHAGAVADGjTA [Chapter 10
discourses relating to various sports,' qualities, glories and secret

etc., of the Lord, creates contentment. They get contentment,
only in Him.
'Ramanti ca'-They take delight in him. In that state, they
become one with Him, there is no difference in them. Sometimes,
a devotee has devotion to the Lord, while at times the Lord,
becomes a devotee to His own .devotee. In this way, the sport
of love, between the Lord' and his devotee, continues for infinite
ages and this love, enhances every moment.
Thus a strlver should direct ail his feelings and actions,
towards the Lord.
. Appendix-Here the Lord describesthe unfaltering Yoga of
devotion described in the seventh verse. The mind of devotees
ever remains absorbed in God,it does not wander anywhere. From
their view-point, when there is no other entity besides God, then
where will their mind wander, how will it wander and why will
it wander? Those devotees live alive only for God and all their
actions are also surrendered to God. If anyone wants to listen
to the Lord's qualities, glories, life history and sports etc., they
narrate the extraordinary facts of the Lord's life to him, being
absorbed in them (glories etc.,) and if anyone is interested in
narrating them, the devotees listen to him by getting engrossed
in them in a loving manner. In it neither the narrator nor the
listener is contented. There is no contentment-this is disunion;
and there is even new relish-this is union. Because of this
disunion and union, the love is enhanced every moment. In the
'Naradabhaktisiitra' it is mentioned-
'Kanthavarodha romaficasrubhih paraspararn lapamanah
pavayanti kulani prthivim ca' (68)
'Such devotees havingexclusive devotion, with choking throat,
being thrilled, eyes filled with tears, talking about the glories of
the Lord, sanctify their families and the entire earth.'
Verse 10] SADHAKA-SMIJIvANI 1167
Link:-By explainingthe way of the worship of devotees in

the previous verse, now in the next two verses the Lord explains
how He responds to devotional activities, of the devotees.
flfH1~'ffiI.,i ~ ·~I
it1srt
~ ~~4'I:li (f 'Wr qli1q~IRr ~ II ~o II
te~am satataYJlktinam bhajataril pritipiirvakam
dadaml buddhiyogarit tarn yena mamupayantl te
Upon them, ever devout and worshipping Me always with
love, I confer that Yoga of wisdom (equanimity), by which they
attain Me. 10
Comment:-
[A devotee of the Lord, has no desire to gain wisdom or
equanimity or anything else, besides the Lord. * They ever remain
absorbed in Him. So, their whole responsibility devolves on the
Lord, they become mere instruments in His hands. So the Lord
confers, the Yoga of wisdom, on them.]
"Tesam satatayuktanam'-'Ever steadfast', are those whose
(according to the ninth verse), minds are fixed on Him, whose lives
are surrendered to Him, who talk about the sport, secret, qualities
and glories of the Lord and exchange these with one another,
and who ever remain contented, and delighted, in Him.
'Bhajatiiril pritipiirvakam'-Not to speak of, mundane pleasures
and prosperity and occult powers, those devotees do not have a
desire even for spiritual knowledge and dispassion. They always
remain absorbed, in the Lord, without thinking of anything else,
even in a dream.
'Dadaml buddhiyogarit tam'-The Lord, confers on them the
Yoga of wisdom viz., equanimity, by which they remain the
* The devotee, who has surrendered himself to Me, has no desire either
for the posts of Brahma, the creator and Indra, the king of the gods, or the
kingdoms of the earth and the underworld or all the accomplishments of
Yoga and even emancipation (Srimadbha, 11/14/14).
1168 SR~ADBHAGAVADGiTA [Chapter 10
same in favourable and unfavourable circumstances, profit and

loss, honour and dishonour, praise and blame, and they think of
equanimity as the Lord's gift, not their own achievement
'Yena'-The devotees, by that equanimity, which is conferred
on them by the Lord, attain Him.
'Mamupayfu'lti te'-"-Those devotees, who surrender themselves
to Him and remain contented and delighted in Him, attain Him
i.e., they attain a state of perfection. Whatever deficiency they
felt, is overcome. .
Appendix-So long as attachment and aversion persist, only
the world appears, the Lord is not visible. The Lord transcends
the pairs of opposites. As long as there are pairs of opposites
in the form of attachment and aversion, two entities instead of
one appear. But when attachment and aversion are wiped out,
then nothing is seen besides God. It means when attachment
and aversion are wiped out and equanimity is attained, then
'all is God'-this is realized.' Therefore the Lord confers on
His devotees equanimity. This equanimity is 'buddhiyoga' viz.,
Karmayoga-'samatvaril yoga ucyate' (Gita 2/48). In the Gita
Karmayoga has been called 'buddhiyoga' as 'diirena hyavararn
karma buddhiyogaddhanafijaya' (2/49), 'buddhiyogamupasritya
maccittah satatam bhava' (18/57). Having attained buddhiyoga'
(equanimity), a devotee by sharing the sorrows of others, tries
to comfort (console) them.
One sort of reflection (thinking) is done intentionally and the
other occurs naturally. Whatever reflection or adoration is done
that is unnatural and which automatically occurs is natural. The
reflection which is done, does not ever persist but the reflection
which occurs, like breathing, ever; persists continuously without
any break-'satatayuktanam'. If a striver loves his body and
is attached to it, he has to think of (reflect upon) God and the
thoughts pertaining to body cropup automatically. But when
there is true love for (one's ownness with) God, one has not
Verse IIJ SADHAKA-SANJiv ANi 1169
to worship God but there is automatic worship which he can't

escape. Thereforehere is mentionof worshipwith love---'bhajatarh
pritipiirvakam'.
dEllqClliq;i1fI.q6q~I'1;ij I (flI':
"1~1'Q1R41(q"llq~ ~1'1~q'1 "I1't'CIdl II ~ ~ II
tqimevinukampirthamahamajiiinajaril tama"
naSayimyitmabbivastho jiiinadipena bhisvatii
, '
In order to bestow My grace upon them, I, dwelling in their
self, destroy their darkness, born of ignorance, by the luminous
lamp of;wisdom. 11
Commentz-«
'Te~evinukampirthamahamajiiinajaril tamaJ;1'-Those
devotees, have no desire to gain any mundane pleasure or
prosperity etc. They do not even aspire, for salvation. They
worship the Lord, with devotion without a desire for fruit. The
Lord, is very much pleased with their devotion and His heart
melts, with compassion. So, He wants to confer something on
them. But they have no desire. So, by His grace He destroys their
ignorance-born darkness, and enables them to attain perfection.
He. removes, all their deficiencies.
'AtmabhivasthaJ;1'-Generally, people identify themselves,
with their bodies, and consider the change of their bodies, as
their own change. Actually, the self is different from the body.
The Lord dwells, in that self.
'Bhisvati jiiinadIpena nasayimi'-The Lord, destroys the
ignorance-borndarkness, by a luminous lamp of wisdom. It means,
that He enables a devotee to realize the self, or to behold the
Divine Presence, within himself. The devotee has not to practise,
any spiritual discipline like hearing, thinking and assimilation
etc. He has not to make any efforts, for Self-realization.
When a devotee remains absorbed, only in the Lord, the
Lord confers on him equanimity, as well as supremely holy
Self-realization. It means, that the devotee has not to make
efforts, either for equanimity or Self-realization,* because where,
there is a mother in the form of devotion, there are as children
dispassion and knowledge (Self-realization). It means, that the
perfection attained by the aspirant, may have some. deficiency.
But the perfection conferred by the Lord, has not even a trace
of imperfection.
As the Lord, provides gain and security to those devotees
who worship Him, alone (Gila 9/22), He confers equanimity
and Self-realization to those devotees, who entirely depend on
Him, though they have no desire. And even, by conferring
equanimity and Self-realization, He remains a debtor to them.
As the Lord, Himself declares in the Bhagavata about the
cowherdesses-"Ican't pay the debt of the chaste cowherdesses,
even by having the long age of the gods, because they broke
the chain of domestic affmity, which even great seers and
sages don't break, easily" (10/32/22).
The devotees, are so much absorbed in devotion for the Lord,
that they are surprised to perceive equanimity and Self-realization
in them. Moreover, they pray to God, that they should not feel any
singularity in them, by having His gifts given to them by His grace,
but they ever want to remain absorbed in devotion toHim. Even if,
they are vouchsafed the power to emancipate the world, they don't
feel elevated in anyway, and keepalways absorbed, in God.
Appendix-Though Karmayoga and Jiiiinayoga-both these
disciplines are the means while Bhaktiyoga (the Discipline of
Devotion) is the end, yet the Lord confers on His devotees
* My devotees, besides service to Me, don't ever aspire for five kinds
of salvation.
Verse 11] SADHAKA-SA6uIvANI 1171
Kannayoga (equanimityj-e-tdadamibuddhiyogam tam' and also

confers Jfianayoga-e-tjfianadipena bhasvata', Apara (the lower)
and para (the higherj-s-beththese prakrtis (natures) are God's.
Therefore the Lord by showering His, grace, confers on His
devotee Karmayoga in which there is predominance of apara
and also Jfianayoga in which there is predominance of para.
Therefore a devotee easily attains 'niskamabhava' (selflessness)
which a Karmayogi wants to attain; and also Self-realization
which a .Jfianayogi wants to attain. Having attained Karmayoga,
good to the world is done by a devotee and having attained
Jfianayoga, the devotee's (self's) identification with the body
is annihilated.
A devotee remains contented and engrossed in thinking of
God and in loving Him. He neither feels that he lacks anything
nor he feels that he needs to gain anything. As a child totally
depends on its mother, it does not think ofits needs. The mother
fully takescare ofit, she bathes it, she changes its clothes when
they are dirty. Similarly when,a devotee,surrenders himself totally
to God by holding, 'As I am, I am God's and only God is mine',
,he does not think of himself. Therefore the Lord, dwelling in his
self, destroys his darkness, born of ignorance, by the luminous
lamp of wisdom. A child is specially stupid (deluded) while a
devotee is specially discriminative.
The main duty of a devotee is to assume the Lord as his own.
When a devotee discharges his duty, the Lord also discharges His
duty,and without the demand, without the desire of the devotee,
of His own accord, confers on him the power of both-Karmayoga
and Jfianayoga so that he may not lack anything.
In Karmayoga there is Bliss in the form of peace, in
Jiianayoga there is constant Bliss (akhandarasa) and in Bhaktiyoga
there is infinite (endless) Bliss (anantarasa). In 'santarasa' and
'akhandarasa'- 'anantarasa' is not included but in 'anantarasa'
both-'santarasa' and 'akhandarasa' are included.
1172 SRIMADBHAGAVADGITA [ChapterlO
Kannayoga and Jiianayoga are 'laukika' (worldly) disciplines

but Bhaktiyoga is 'alaukika' (unworldly) discipline. Having attained
the 'alaukika' by God's grace the 'laukika' is naturally attained
but having attained the 'laukika' the 'alaukika' is Dot attained.
The reason is that the'laukika' is included. in the 'alaukika' but
in 'laukika' 'alaukika' is not included.
A jiiani can be devoid of devotion, but a devotee can't be
devoid of knowledge (Self-realization). * The Gopis did not study
the Vedas, nor did they have association with the enlightened
exalted souls nor did they observe fast (vows) and austerities
etc., t yet they possessed extraordinary knowledged. It means
that a devotee realizes the self. He has already realized 'All is
God'-'Vasudeval) sarvam'.
'Atmabhavasthal)' ~od abides in the self because the self is
a fragment of God. In fact God has revealed Himself in the form
of the soul (self) because being the para prakrti of God, the self
is inseparable with God. In the Upanisad it is mentioned that the
Lord having created the bodies, entered these bodies- 'tats~tva
tadevinuprivisat' (Taittiriya. 2/6).
~~~*~~
'" mama darasana phala parama aniipii;jiva piiva nija sahajasariipa.
(Manasa, Anu;1ya 36/5)
t te nadhita srutigal}ii nopiisitamahattan:liil;l, avratitaptatap~ satsailga-
nmiimupagatiil;l. (Srimadbha. 11l12f1)
''They neither studied the Vedas, nor had they methodical association with
the exalted souls. Similarly they neither observed fasts (vows) such as krcchra-
ciindriiY8J}a etc., nor did they undergo any austerity. But it was because of their
satsanga (true love) for Me that they attained Me."
:t: na khalu gopikanandano bhavanakhiladehinamantaratmadrk
vikhanasarthito visvaguptaye sakha udeyivan sattvatam kule
(Srimadbha. 10/3114)
Gopissay to Lord K!ll}a-'O friend! you are decidedly not only the son
of YaSodii, but you are the witness of the innerself (soul) of all beings. Having
heard the prayer of BraJ:ImliJI, You have manifested Yourself in Yadukula for the
protection of the universe.'
Verse 12-13] SADHAKA-SANJivANi' 1173
Link:-After listening to the words of the Lord,

pertaining to His uncommon grace, Arjuna being influenced by
His grace, praises Him, by using several adjectives, in the next
four verses.
~~
-qt 'V6T. 'Qt QPf ~ -.rot ~I
~ f~cqqlr~aqq'5i ~ II ~ ~ II
'\JTTri
3f1§'t'<CIliJElq: ~ ~ I
31ft:Rit acn;w) 'Ci!IR:r: ~;lcr ~ -q.1I ~ ~ II
arjuna uviica .
param brabma pararil dhima pavitraril paramaril bhavin
puru~ SiSvataJil divyamididevamajam vibhum.
ihustvimJl8yal;1 . sarve .deva~imaradastathi
asito devalo vyisal} svayaril caiva bni~i me
Arjuna said:
You are the Supreme Brahma (eternal) (pure-eonsciousness),
the Supreme Abode, the Supreme Purifier,the Eternal DivinePerson,
the Prime Deity, the Unborn, the Omnipresent. Likewise all the
sages, have acclaimed You, as also the celestial sage Nirada, so also
Asita, Devala and.Vy8sa; and You Yourself, also have proclaimed,
this to me. 12-13
Cominent:-
'Param brahma pararil··dhiina pavitraril paramaril bhavin'-
Arjuna, while praising Lord ~.,a. says to Him, that He is the
Supreme Imperishable Brahma, as He said to him in response to
his question (Gita 8/3), He is the Supreme Abode in Whom the
entire universe rests (Gita 9/18). And He is the most sacred.
'~aril sasvatarillI divyamididevamajaril
..
vibhum
ihustvamnaYa\1 sarve dev~imiradastathi asito devalo vyisa\1
svayalil caiva bra~i me'-In the holy books, such as the
Mahabharata etc., the sages," celestial sage Narada.j other sage

Asita and his son, sage Devalaf and also great sage. Vyiisa$
have acclaimed-Him as Eternal, Divine Person, Primeval God,
Unborn and Omnipresent.
As soul, He is eternal (Gita 2/20), as formless and having
attributes, He is Divine Person (Gita 8/10), as the source of gods
and great seers, He is the prime Deity (Gita 10/2). The ignorant
folk do not recognize Him, as theunborn (Gita 7/25) while the
undeluded know Him, as unborn (Gita 10/3). All the universe,
is pervaded by.Him, in His unmanifest form (Gila 9/4) and He
Himself declares, that He is. Omnipresent in this-verse..
Appendix-Having used the expression 'pararn brahma'
for attributeless and formless, Brahma, 'param dhama' for God
endowed with attributes and formless and 'pavitrarn paramam
bhavan' for God endowed with attributes and form, Arjuna
seems to say to Lord Krsna that He is Godin full (samagra)
(Giro 7/29-30,8/1-4).
* Sage Markandeya has said, "Lord Krsna is the religious sacrifice of all
the religious sacrifices, austerity of austerities and He is present, past and future"
(Maha. Bhisma, 68/~). Sage Bhrgu declares that He is God of the gods and He is
the supreme aboriginal Lord Vi~l}u (Mahii. Bhisma, 68/4).
Sage Ailgirii declares, "He is the creator of all beings" (Mahii. Bhisma, 68/6).
Sanatkumara etc., have said, "The sky and the earth exist by His forehead
and arms respectively. All the three worlds are situated in His stomach. He is
the Eternal Person. A striver can know, Him by purifying his heart through
austerity. He is superior even to the seers who are satisfied by realizing God.
He is the Supreme Goal of the generous royal sages who never flee battlefield"
(Mahii. Bhisma. 68/8-10).
t Celestial sage Niirada declares-"Lord Krsna is the creator of all the
worlds and knower of all feelings. He is the Lord of the lords, of deities and the
gods" (Mahii. Bhisma, 6812).
:I: Asita and Devala sages declare-"Lord Krsna is the only creatorof Brahmii
and all the worlds" (Mahii. Vana. 12/50).
$ Great sage Vyasa declares-"You are the Lord of the Vasus (a class of
gods). You have conferred power on Indra, the king of the gods and You are the
Supreme Lord of the gods" (Maha. Bhisma. 68/5).
VerseIa] SADHAKA-SANJIv ANI 1175
He who Himself is pure (holy)and also sanctifies others is

'parama pavitra' (most sacred). God Himself is the most sacred
and His name and form etc., are also the most sacred. In the
thirty-eighth verse of the fourth chapter also Jfiana (knowledge)
has been declared to be the purest (most sacred)-'na hi jfianena
sadrsarn pavitramiha vidyate'. But that knowledge is also within
the' entire form of God. Therefore the Lord ismore sacred than
even knowledge.
~ ~ ~. crcm:r 4i~IC4 I
';f ~ 'if ~ fctCleoC41 ';f ~1"1C4I: II ~~ II
sarvametadrtam . manye yanmam . vadasi keSava
. na hi te bhagavanvyaktiril vidurdeva na danavm,
I accept as true, all that You tell me; 0 Kesava.Neither the gods
nor the demons, 0 blessed Lord, know your manifestation. 14
Comment:-
'Sarvametadrtam manye yanmarit vadasi keSava'-'K' stands,
for Brahma, the creator, 'A' stands for, Lord Visnu, the preserver,
'Isa' stands for, Lord Sankara, the destroyer and 'Va' stands for
'Vapu' the body. So 'Kesava' stands for the trinity of Brahma,
Visnu and Sankara. It means, that He is the creator, preserver
and destroyer, of the entire creation.
By using the term 'Yat' (which), Arjuna means that whatever
the Lord has said to him, from the seventh to the ninth chapters,
he holds as true. By 'Etat' (this), he means to say, that he also
believes as true, whatever He has said, in the tenth chapter about
His divine glories and power. It means, that He is the creator,
conductor and the supreme Lord, of the entire creation, without
any doubt.
In the Discipline of Devotion, importance is attached to faith.
Lord Krsna, in the first verse of this chapter ordered Arjuna to
listen to His supreme word. So Arjuna, expresses his faith in
1176 S~MADBHAGAVADGiTA [Chapter 10
His words by using theterm, 'Rtam' (True).

'Na hi te bhagavanvyaktiril vidurdevi nadanavib'-o Lord,
You declared (in Gila 4/5), "AIjuna,you and I, have passed through
many births. I know them all, while you don't." Similarly, You
declared (in Gila 10/2), "Neither the gods nor the great sages,
know the secret,of My birth." Thus, Arjuna believes as true,
whatever the Lord declared about His .manifestation, Though
the gods, possess divine power, yet that power is perishable. So
the 'gods cannot know, His manifestation. As far as, demons are
concerned, they possess uncommon magical and fraudulent power,
by which they cannot know the Lord's manifestation, because
He, being eternal and limitless, cannot be known by perishable
and .limited power, of demons. It means, that the Lord cannot be
known, by the power of men, gods and demons, because their
power belongs to matter, while He is beyond Matter. Renunciation,
dispassion, austerity and study of the scriptures etc., can purify
the mind, but cannot enable a man, to know the Lord. The Lord,
can be known, by His grace to the devotee who having exclusive
devotion" depends on Him, only.
Appendix-No one can know God throughhis own endeavours,
but He can be known only by His own grace-
'soi janar jehi dehu janai,
jinata tumhahi tumhai hoi jai,
tumharihi krpit' tumhahi raghunandana,
jinahiriJ. bhagata bhagata ura candana. (Manasa 2/127/2)
God is beyond the reach of miracles and occult powers and
also scientific inventions.
't'CI14 qeo (q" 1(q 14 ~ (Cf '1'6 Ell TI q I

~ ~ \ilalNd II ~'"' II
aClaCi
svayamevatmanatmanarn vettha tvam purusottama
bhiitabhavana bhiitesa devadeva jagatpate
You alone know Yourself by Yourself, 0 Supreme Person, 0

creator of beings; 0 Lord of creation, 0 God of gods, 0 Lord of
the universe. 15
Commentt-«
'Bhiitabhavana bhiiteSa devadeva jagatpate purusettamas-«
Being the origin, ofall beings even through His thought, He is
'Bhiitabhavana', being the Lord of beings He is. Bhiitesa; being
the Lord of the gods, He is 'Devadeva'; being the preserver of
the universe He is 'Jagatpate', and being supreme, of all the
persons He is known as 'Purusottama', in the world, and in the
Vedas (GIta 15/18).
In this verse, five vocatives have been used for the Lord. In
no other verse, in the OIta, so many vocatives have been used,
at a time, because, he is enraptured by listening to His divine
glories and His grace for the devotees. *
'SvayamevatmaDatmanam vettha tvam'-He knows Himself,
by Himself, without any external help of instruments etc. This
knowledge, is beyond instruments. It is transcendental, and comes
not through, instruments.
A conclusion, from the verse can be drawn, that as the Lord
knows Himself by Himself, the soul, a fragment of the Lord
should also know itself, by itself, because it cannot be known,
by senses, mind and intellect etc.
Appendix-'You alone know Yourself by Yourself'-it means
that You are the knower, You are the entity to be known and
You are also the act of knowing viz., You are all. When there
is no one else besides You, then who should know and to whom
should he know?
If an effort is made to know the -Supreme Reality (Divinity),
* Here 'Bhiitabhiivana', 'Bhiitesa', 'Devadeva','Jagatpate' and 'Purusottama'
candenote the sun, LordSiva, Lord Ganesa,Durgiiand LordViglU, the five great
deitiesof the rank of the Lord. By using those five terms Arjunameansto say that
He has manifested Himself as these five deities..
we are distanced from that reality because when a striver holds

that there is some entity to be known, .then he wants to know
it. That Divinity is the knower of all, He is not to be known.
No one can be the knower of the Lord Who is the knower of
all.* As with the eye everything can be seen but the eye can't
be seen with the eye, because the power of seeing of the eye
is not the sense-object viz., powers of senses themselves are
beyond the reach of senses.j Therefore God Himself is known
by Himself.
Link:-The Lord declared, "He who knows in reality this glory

and power of Mine, gets established in Me, through unwavering
devotion" (Gita lOll). So Arjuna, in the next three verses, requests
Lord Kr~1JO. to tell him of His divine glories in detail.
Clwqg'@04~)~OI ~ ~: I
errf~~~ifa;"rRlf·~· '&lTtCf ftmft:r II ~ ~ II
vaktumarhasyasesena divya hyatmavibhiitaya.l:t
yabhirvibhiitibhirlokanimarilstvaril vyapya tlsthasi
You alone, can describe in full Your divine glories, by which
You remain, pervading these worlds. 16
Comment:-«
'Yabhirvibhiitibhirlokanimarilstvaril vyapya ~thasi'-The Lord,
in the seventh verse declared, that he who knows in reality His
glory and power, gets established in Him, through unfaltering
devotion. So, Arjuna wants to know His glories and power, so
* 'nanyo'to'sti d~ta' (Brhadiirlll}yaka.3n123)
'There is no one else the seer (onlooks) besides Him.'
Vijiiiitliramare kena vijiinIyiit (Brhadaranyaka 214/l4)
'How to know the knower of all?'
t 'It is the mind, not the senses, which sees the senses. It is intellect,
not the mind, which sees the mind. It is ego, not intellect, which sees the
intellect. It is the self, not ego which sees the ego. It is only the self which
sees the self.'
Verse 17] SADHAKA-SAN'JIv ANI 1179
that his devotion for Him, may be aroused. Arjuna wants to

attain salvation,through devotion. So, he wants to know, in
full His divine glories, which cannot be described by anyone
else, beside Him.
'Vaktumarhasyas~eJ}.a'-Arjuna, tells Lord Krsna, that He
spoke of His glories (in seventh, ninth chapters and also at the
beginning of the tenth chapter). He also explained, that he who
knows His glories is endowed, with unfaltering devotion. So
Arjuna prays to Him, to describe His glories in full, so that he
may know them and be endowed with unfaltering devotion, as
this is an easy way for obtaining it.
'Divya hyatmavibhiitayaJ:t'-Arjuna, calls the glories of
the Lord, as divine, because, whatever singularity is seen in
the universe, is only the Lord's. So a striver should think that
whatever singularity or attraction is seen, in the universe, is not
of the universe, but only of the Lord. Therefore, to see anything
charming in the world, is sense-enjoyment while to see the glory
of the Lord is 'Vibhiiti', and is also, 'Yoga'.
Appendix-Arjuna says to Lord Kr~J.la, "You alone, can
describe in full your divine glories because You alone know
Yourself by Yourself' (10/15). "Anyone else may know You-it
is not possible" (1012, 14). ''Therefore You alone can narrate
your total divine glories that I may be endowed with unfaltering
devotion."
~ fCleJliOig ~ni=@5li ~~ I
~~~ ~f~~1sft:r ~"lq;+Wi4111 ~\911
katbaril vidyamaharil yogirilstviril sadi paricintayan
kesu kesu ca bhavesu cintyo'si bhagavanmayi
How may I realise You, 0 Master 'of Yoga, by constant
meditation on you? In what various aspects are You, 0 blessed
Lord, to be meditated upon by me? 17 ;
Comment:-
'KathariJ. vidyimaharit yogirilstviJil sadi paricintayan'- The
Lord, in the seventh verse of this chapter, said that he who knows
Him in reality, gets established in Him, through unwavering
devotion. So Arjuna asks Him, .how he may know Him, by
constant meditation.
'Kqu kqu ea bhivqu cintyo'si bhagavanmayi'--'The Lord, in
the fourteen verse of the eighth chapter, declared, "I am easily
attainable to the ever steadfast Yogi, who constantly thinks of Me,
with undivided mind." Again, He declared, in the twenty-second
verse of the ninth chapter, "To those devotees who constantly think
of Me, and worship Me alone, who are ever-devout, I provide
gain and security." So Arjuna asks Him, in what various aspects
He is to be thought of, by him. [Here meditation (thought), is
the means, while Knowledge about Him, is the end.]
Arjuna asks Lord Krsna, "In what things, persons, places
etc., are You to be thought of, by me?" Lord Krsna, will further
reply, "There is no creature animate or inanimate which can exist,
without Me. I stand holding the entire universe, with a single
fragment of Myself." It means, that He pervades everywhere, all
things, creatures and incidents etc. So, whatever glory, brilliance,
beauty, prosperity or power etc., he thinks of, he should think it
only of the Lord and thus, instead of thinking of the universe,
he will think only, of Him.
Appendix-Arjuna's question means, '0 Lord! In which
forms have You revealed Yourself so that I may think of You
in those forms?' Aijuna's this question aims at easy realization
of God. Aijuna is a representative of all strivers, therefore his
question is useful for all strivers. Arjuna knew Lord ~I}.a but
he did not know Him in His entire form. He had inquisitiveness
(curiosity) to know the Lord's entire form. So he asks Lord
~I}.a. "How should I know You in Your entire form and in
what different forms should I think of You?" It proves that the
Verse 18) SADHAKA-SMUIV ANi 1181
Lord's divine glories are not of secondary importance but they

are very important as they are the means for God-realization.
The Lord has revealed Himself in the fonn of His divine glories.
So long as a strlver does not know God in reality, he has the
notion of primary or secondary importance. But when he knows
God in reality, then he has no notion of primary or secondary
importance because when there. is no other entity besides God,
then what is the question of primary or secondary importance?
It means that there are the primary and the secondary, from the
view-point of a striver, not from the view-point of God and of
an enlightened soul.
fCimollN.a ~ ftr'{Rt ~ ::iI.,.c{., I

~: ~ __ ~OClM ';nft:a' .qS1FPt.1I ~ to II
vistarel}atmano yogam vibhiitiril· ca janardana
bhiiy8l) kathaya trptirhi sfI}vato nisti me'mrtam
Tell me agaiDin detail, 0 Janardana, Your power of Yoga and
Your manifestations; for I am not yet satiated even after hearing
your sweet words like nectar. 18
Comment:-
'Vistarel}atmano yogaril vibhiitiriJ. cajanirdana'-Lord Kr~Qa,
explained the topic of knowledge (Wisdom) with realization, in
the seventh and the ninth chapters, in detail, but He was not
satisfied. So He Himself started the topic again, in the tenth
chapter, by asking Arjuna to listen to His supreme word. Arjuna's
attention was drawn particularly towards the Lord's grace, and
His glories. So he requests Him to tell him further in detail, of
His glories and His power of Yoga, so that he may be endowed,
with unfaltering devotion to Him
'Bhiiya\t ~thaya trPtirhi srovato nisti me'mrtam'-Arjuna
wants to know what is decidedly good for him (Gita 2/7; 3/2; 511)
and Lord Krsna has declared, that he who knows in reality, His
.divine glory and power, is endowed with unfaltering devotion
(Gita 10/7). So Arjuna thinks, that it is an easy means.. to be
endowed with unfaltering devotion, by knowing of His divine
glories, so that, unfaltering devotion will lead him to salvation.
Then he requests Him to advise him of His divine glories in
detail once again.
As a.person, while taking a meal requests for a tasty dish,
again and again, while taking meals the taste suffers either owing
to not getting the food in plenty or on stomach being full, but
such is not the Case in divine glories as they are infinite and
there is no satiety while hearing them. Arjuna wants to listen
to the Lord's nectarean words again, because His glories are
numberless and Arjuna knows no satiety, in hearing them.
Appendix-As a. hungry man relishes food and a thirsty
man relishes water, similarly the Lord's utterances seem very
extraordinary to inquisitive Arjuna, The more extraordinary the
Lord's utterances appear to Arjuna, the more devotional feelings
are welling up (aroused) in him for the Lord.*
Links-s-In response to Arjuna's request Lord Kr~1Ja tells him

His divine glories.
~lJC/ljC(JT:/
~~~~~:I
~: ~Jjlg "11~~' fClt<'H'f4 -q.U~~ II
sribhagavdnuvdca
hanta te kathayi~yami divya hyatmavibhiitayal}
pradhanyatal}. kurusrestha nastyanto vistarasya me
*Vide 'GIta-Darpal).a; (article 12) 'Gita mem bhagavanka vividha rupom
memprakata hona,
Verse 19) SADHAKA-SA:r::UIVANI 1183

Now I shall tell you of My divine gloriesin brief, 0 best of the
Kurus, for there is no end, to the details of My manifestation. 19
Comment:-
'Ranta te katha~yami divya hyatmavibhiitayal}'-Arjuna,
requests Lord Krsna, to tell him more of divine glories and
power. So Lord Krsna starts talking of His divine glories here,
(He will speak of His power in the forty-first verse).
By the term 'Divya' (Divine), the Lord says, that whatever
singularity is seen in the universe, is of the Lord. Therefore,
a striver, should behold the Lord everywhere, in all the things
and person etc..
'Pradhanyatal} kurusrestha nastyanto vistarasya me'-
Arjuna requests Lord Krsna to tell him His divine glories in
detail. Lord Krsna tells him that He will explain His divine
glories in brief, because there is no end to the details. But, in
the eleventh chapter when Arjuna hesitatingly says to Lord
Krsna, "If You consider me capable of beholding Your Cosmic
Form, 0 Lord of Yoga, show me, Your Eternal self." Lord
Krsna asks him to behold His hundreds and thousands of divine
forms. How surprising!* It is surprising, because a person can
* By the ear we come to know of the things visible as well as invisible
(heaven, hell etc.). In the process of theology 'hearing' occupies the first position.
In devotion also 'hearing' occupies the first position. We come to know of Pure-
Consciousness by hearing and then by assumption or knowledge we attain salvation
or God-realization.
When a man sleeps, his senses being contracted merge in the mind, the
mind merges in intellect, the intellect merges in ignorance. Thus in his sleep his
senses are not active. But if a man at that time is called by his name, he wakes up
because of a lot of power in the words. Thus the words have an access not only
to the ear but to the self.
Eyes can see the form or colour. But their power is limited and is less than
that of ears.
The senses can perceive their own objects only. They can't perceive the
hear more than, he can see. The power of vision, is limited and
less than that of hearing. Then why does the Lord say so? The
reason is,·that by listening to the gospel of Gitii, Arjuna comes
to know of the Lord's power, more and more. In this chapter,
when the Lord declares that there is no end to the details of
His manifestations, Arjuna comes to know of"his endlessness.
He thinks that his knowledge about the Lord, is very meagre.
So .he becomes cautious and requests the Lord hesitatingly, to
show him His Cosmic Form. The Lord by His grace bestows
upon him, divine eyes and directs him to behold His, hundreds
and thousands of, divine forms.
Secondly, when a listener asks a speaker something, having
pride of his own, he cannot get a satisfactory answer. But when
he puts a question politely, modestly and innocently, he gets a
satisfactory answer. In this chapter, Arjuna wants to know of His
glories, in order to know, His limit. So the Lord declares that
there is no end or limit to, His glories. So He will be brief. But,
. in the eleventh chapter, he prays to Him politely and hesitatingly,
to show him His Universal Form, the Lord confers on him,
divine eyes and enables him to behold His Cosmic Form. So, a
striver, by renouncing his pride should totally depend on God,
in order to gain infinite bliss.
Appendix-God is infmite; therefore His divine glories are
also infmite. Therefore the details of the Lord's divine glories
can neither be narrated nor be heard. If they can be narrated
and heard, how will they remain endless? Therefore the Lord
declares that He will tell His divine glories in brief.
The Lord addressesArjuna as 'kurusrestha'-by this He means
Cosmic Soul (Pure-Consciousness). The Pure-Consciousness can be known
by one's own self. So Arjuna said, "You alone know Yourself by Yourself
(GIta 10/15). In the second chapter the Lord declared, "When a man thoroughly
abandons all desires, he is satisfied in the self through the self" (GIta 2155). It
means that the self can't be perceived by the senses. So the self can't be perceived
by eyes; but the ear by perceiving it transmits it to the self.
that he is noble because he has got a desire to know Him.
Link:-The Lord,from the twentieth verse to the thirty-ninth

verse, describes His eighty-two divine glories.
3'ltiillNI 19l4;~1 ~ : I
~B lfGi ~ 'ldl"'1lq"d ~ ;sr II ~o II
ahamatma gueJakesa sarvabhiitiSayasthital;l
ahamadisca madhyaril ca bhiitinimanta eva ca
I am the self, 0 conqueror of sleep, seated in the hearts of
all beings. I am the beginning, the middle and also, the end of all
creation. 20 .
Comment:-
[The Lord can be thought of, in two ways (1) As of one's
favourite Deity only. In case the mind deviates, it should again be
fixed on God. (2) Whatever thought, comes to the mind, should
be considered as His manifestation. With this second view-point
the Lord, is describing His divine glories.]
'AhamadiSca madhyarit ca bhiitanamanta eva ca'* -Here,
by saying that He is the beginning; the middle and the end of
all beings, the Lord has given the gist of His divine glories.
As in ornaments made of gold, there is nothing but gold,
though in between they may have different names and shapes,
as ornaments, in the same way, all beings are born of Him,
they live in Him, in different forms and they merge in Him.
* Here the term 'Adj' (Beginning) and 'Anta' (End) are used in masculine
gender while the term 'Madhyam' (Middle) is used in common gender. It means
that at the beginning He remains 'I am the prime cause of the gods and great
seers, (Gitii 10/2) and at the end also He remains (Srimadbhligavata 10/3/25).
But in the middle at the time of creation persons, creatures and objects etc., of
masculine, feminine and common gender live in the universe. Thus the common
gender includes all the three genders. Therefore the Lord here as well as in the
thirty-second verse has used the term 'Madhya' in common gender.
It means, that there is nothing else, at the beginning, in the

middle and at the end, besides the Lord. The Lord pointed
out this fact, first in the twentieth verse then in the middle
in the thirty-second verse and at last in the thirty-ninth verse,
by declaring Himself as the seed of all beings. It means, that
all is God (GIla 7/19). He has also declared that He becomes
manifold in different forms (Chandogya, 6/2/3) and He remains
at the end, also (Srfmadbha. 10/3/25). It means that He is in
the middle also. In this verse, in the thirty-second and thirty-
ninth verses, the Lord has mentioned His main glories, referring
to Himself. In other verses, His glories have been mentioned
as the. head. of a class, the controller. of the group, or due to
some special characteristic of that glory. So, a striver should
always think, that all the divine glories are nothing, besides
manifestations of the Lord. He should behold only God, in all
of these, because Arjuna put the question, "In what aspects
are You to be thought of, by me" (Gita 10/17).
'Ahamatma gU43keS3 sarvabhiitiiSayasthital:I'-How should a
striver make use, of these divine glories? A striver, should think,
that the Lord has manifested Himself in all beings. He is the
beginning, the middle and the end of the whole universe. He
is the seed of all of them. It means, that in the whole universe
there is nothing, besides Him.
Appendix-God is the beginning, the middle and the end
of all beings-it means that there is nothing else besides God
viz., all is God.
Lord Krsna is entire and the soul (self) is His divine glory.
The soul is the Lord's 'para prakrti' and 'antahkarana' (internal
instrument viz., mind) is the Lord's 'apara prakrti' (Gita 7/4-5).
Para and Apara-both are inseparable with God.
* In these divine glories the sixth inflexion has been used. This inflexion is
Verse 21] SADHAKA-SMUIvANI 1187
adityanimaharil vi~J.lurjyoti~am ravirarilsuman

maricirmarutamasmi nak~atraJ.lamaharil saSi
I am V41}u amongthe twelve sons of Aditi;and the radiant
sun among the luminaries; I am the glory of the Maruts, and the
moon, among stars. 21
Commentt-«
'Adityaniimaharil vi~I}ul}.'-Vamana (Visnu) is the most
important son, of all the twelve sons of Aditi. As an incarnation
of Vamana, He got the property of demons, as charity, and gave
it* to the sons of Aditi viz., to the gods.
'Jyoti~iril ravirarilSuman'-Among the luminaries, such as
the moon, stars and fire etc., the Lord is the the radiant sun, by
whose light, all of them are illuminated. '
'Maricirmarutiimasmi'-The Lord,is the glory Of the forty-
nine Manus (wind-gods), It is because of that glory, that Indra,
the king of the gods, split the foetus of Diti into forty-nine parts,
but the foetus instead of being destroyed, was, turned from one
to forty-nine.
'N~triiI}iimaharil SaSi'-Lord Krsna, is the lord named moon
of twenty-seven stars, such as Asvini, Bharani and Krttika etc.
Whatever distinction there is in those divine glories, is of
the Lord.
[In this context there is a description of the Lord's divine
glories, rather than His incarnations as "I am Visnu among Aditi's
sons" (10121). "Among wielders of weapon I am Rama"(lO/31),
"Among the members of the Vrsni clan, I am Krsna and among
the Pandavas, I am Arjuna" (10/37).]
used to point out the important thing out of many and to show their affinity.
In the first part of the verse it has been used for importance while in the
second part for affinity.
* The sun of the month 'Kartika' is also known as Vi~Qu.
!
1188 S1UMADBHAGAVADGITA [Chapter10
a«I'1i ,(:nqac('tsft:q' acll"'tlq~ clieCl: I

~Iuli 1A'~ ~ ild"'tlll ~~ II
vedinim simavedo'smi devinimasmi visava\1
indriyil}iJh manaSciismi bhiitinimasmi cetani
Of the Vedas, I am the Simaveda; I am Vasava(lndra) among
the gods; of the senses, I am the mind and of living beings, •.am
cODSCiousn~ 22
Comment:-
'Vedinirll sima~edo'smi'-Of the four Vedas, Samaveda is
the most suitable for music. In it, there is the description of the
Lord's glory in the form of Indra's glory. So, Samaveda is the
divine glory of the Lord.
'Devanimasmi vasaval;t'-Of all the gods, Indra is the chief
one, the lord of the gods. So Lord KIlQ8, has mentioned him,
as His divine glory. '
'Indrly~irll manaSciismi'-The five senses function, properly,
only if the mind remains with them. H it wanders away. 'they
cannot function properly. So the mind, is reckoned, as the Lord's
divine glory.'
'Bhiitinimasmi cetana'-The difference, between a living
person and a dead person, is that the former has consciousness
(life, energy), while the latter has no consciousness. So this
consciousness, is the Lord's divine glory.
Whatever distinction is there, in the divine glories, is
the Lord's.
'6S(lori V1'F~ftI:fl~j) ~I
C4't!.9ti qIClChmft:q~:~II~q II
rudril}iJh SarikaraScismi vitteSo yak~ar~sim
vasiiniJh pivakaScismi meruh sikharil}imaham
Among the Rudras,I am Saitkara; among the Yaksas

(genies), and ~as (DemonskLam.Kubera, Among the Vasus
(a class of the gods), I am the god of fire, and of the mountains, I
am Meru. 23
Comment:-
'Rudrfu}am saitkaraScasmi'-Sailkara is the lord of all the
eleven Rudras, named Hara, Bahuriipa and Tryambaka etc. They
are the bestowers of beatitude, to others. So Sankara is said to
be the Lord's divine glory.
'VitteSo yaksaraksasamv--Kubera, is the lord of genies and
demons. He is also the lord of fabulous wealth, so he is called
a Lord's divine glory.
'Vasfmam pavakascasmi'c-The god of fire, is the lord of
eight Vasus, named Dhara, Dhruva and Soma etc. The god of
fire, is said to be the mouth of the Lord through which oblation
reaches the deities. So he is a Lord's divine glory.
'MeruJ,SikhariI}funaham1-Of all the mountains, having mounts
of gold, silver and copper etc., the golden Meru mountain, is
the most important. It is the storehouse of jewels and diamonds.
So, this mountain is, His glory.
Whatever distinction, these divine glories have, is the Lord's.
So only He, should be thought of, in all these glories.
~~~m~~~1
~'1I;ft'1lqg . f4'i9G: fI,(fllq~ 'fI11'R': II ~~ II
purodhasam ca mukhyariJ. mam viddhi partha brhaspatim
senanlnamaham skandah sarasamasmi sagaral}.
Among priests, 0 Partha, know Me to be their chief, Brhaspatl;
among the generals I am Skanda; of the mass of water, I am,
the ocean. 24.
Comment:-
'Purodhasam ca mukhyaril mam. viddhi partha brhaspatlmt-«
1190 SRIMADBHAGAv ADGITA [Chapter 10
Brhaspati, is the best of all the priests, and he is superior to

others, in learning and wisdom. He is the preceptor of Indra,
the lord of the gods, and is the priest of the gods. So, he is a
divine glory of the Lord..
'Senanlnamaham skandah's--Skanda (Kartikeya), is the son
of Lord Sankara; He, is said, to have six faces and twelve arms.
He is the general of the gods. So he is a Lord's divine glory.
'Sarasiimasmi sagaratJ,'-Of the mass of water, the ocean
is the biggest, is very deep and remains within limits. So it is
called a Lord's divine glory.
After beholding these distinctions in the Lord's glories, a
striver should think only, of God.
~ ~ nl'(lqMChq~1
~ ..... ~
~ ~ I "'f I \itq 1I ~ I,)1
.~
'(+f ~ IcHI0 II 1~"qTlI~H:r-~",,: II ~ l\ II
mahar~iJ}.ariI bhrguraham glramasmyekama~aram

yajiianariI japayajiio'smi sthavaraJ}.ariI himalayal)
Among the great seers I am Bhrgu, of speech I am the
monosyllablic 'Om'; of sacritice(yajiia), I am the Japa yajiia, the
constant repetition of the Lord's name; and of the immovable, the
Himalaya. 25
Comment:-·
'Maha~il}am bhrguraharh---Among the great seers, Bhrgu
is a great devotee, possessing wisdom and glory. It was he who
by testing the trinity, proved Lord Visnu superior to Brahma and
Mahesa, Lord Visnu holds the mark of his foot on His chest.
So, the Lord's glories, are revealed through him.
'Glramasmyekamaksaram'i--First the monosyllable 'OIh', was
revealed. Then 'Gayatri' (a Vedic metre), was revealed from OIh;
then the Vedas were revealed from Gayatri; and other scriptures
and Puranas etc., are based on the Vedas. So the Lord has declared
Verse 25] 1191
'Orb', His divine glory. The Lord has also declareditin 7/8 "I
am the sacred syllable 'Om', in all the Vedas'tand in 8/13 "He
who leaves the body and departs, reciting the one-syllabled 'Om',
and dwelling on Me in My absolute aspect, attains the "supreme
state," and also in 17/24 "Acts of sacrifice, gift and penance, as
enjoined by scriptures, are always undertaken; with the utterance
of'Oril' by followers of the Vedas." .
'Yajiianam japayajiio'smi'-In other sacrifices, certain rules
and ordinances, are to be observed and inperforming these any
error may be committed, which may result, in harm. But, in the
constant repetition of the Lord's name, there is no 'question of
any harm and it can be performed at anytime without any hard
and fast rules. The Hindus, Muslims, Buddhas and the Jains etc.,
all believe, that it is a very good means, to attain salvation. So
the Lord has named it, as His divine glory.
'Sthavar~am himalaya\t'-Among the mountains, the
Himalaya is the highest and the greatest. Moreover, being the
abode of seers, for the performance of penance, it is very sacred.
The sacred rivers, .such as the Ganges ..and the Yamuna etc.,
emanate from it. Even, in these days great seers and saints, meditate
on the Lord, in the caves of the Himalayas. The sages, named
Nara-Narayana are performing penance there, for the salvation
of the beings, of the world. It is said, to be the abode of Lord
Sankara's-in-laws. Lord Sankara also resides on one of its mounts,
named Kailasa. So it is called, the Lord's divine glory.
Whatever distinction or attraction, is seen in the universe, is
of the Lord, but a man by thinking of that distinction or attraction
of the world, gets entangled in it and thus he has a downfall. If
he knows the reality, that the distinction is of the eternal Lord,
not of the perishable world, he will think of, only the Lord and
he will develop love, for Him.
1192 SR~ADBHAOAVADotrA [Chapter 10
atsmet:·~ ~ ~~: I
~~: ffiCliiI..,i ~~: II ~~ II
aSvatthal;l sarvavrqal)am devar~iJ}.am· ca naradal)
gandharval)irit citrarathah siddhiinirit kapilo munQl
Of all trees lam ASvattha (the holy pipala tree); among
the celestial sages, Narada; among the Gandharvas (celestial
musicians), lam, :Citraratha; among thesiddhas (the perfect),
the sage Kapila. 26
Comment:-
'Asvatthal} sarvavrk~al}am'-Asvattha, is the pipala or holy
fig tree. Every other tree can grow under it. It can grow, even
on very hard surface, such as a roof or a wall or on a mountain.
It has always been associated with worship of the Divine. In
Ayurveda, it is said to be a cure, for several diseases. So, it is
recognized as, Lord's divine glory.
'Deva~it.tam ca naradal}'-The celestial sage, named Narada,
always works according to Lord's will. He becomes an instrument,
in the Lord's sport. He always sings of the Lord's glories and
virtues, on his harp. He inspired the sages Valmiki and Vyasa,
to write the scriptures, such as the Ramayana and the Bhagavata.
Men, gods, demons etc., all have faith in him, and so they consult
him and do according to his advice. Therefore, he is a glory of
the Lord.
'Gandharvat.tam citrarathal}'-The celestial songsters and
musicians, are called Gandharvas, Citraratha is the most prominent
of all of them. He was a friend of Arjuna who learnt music, from
him. So the Lord claims him, as His divine glory.
'Siddhanam kapilo munil}'-The Siddhas (the perfect ones)
are of two types-those who have attained perfection, by spiritual
discipline and those who have been endowed with perfection,
since birth. Sage Kapila, belongs to the second type. He emanated
from the womb of Devahiiti, the wife of sage Kardama. He is
the author of theSaI'ikhya' system of: philosophy and theLord

of those, who attained perfection. So the Lord has claimed him,
as His divine glory.
A'striver, should always behold the Lord, as all the divine
glories, areHis. . .
~:~ClflqSBAf' ~ qlq1ffi~CI'l1
Q;<ICld "1~;s(loli "HIOli ~ ~II ~\9U
uccail;1sravasamaSvanam viddhi mamamrtodbhavam
airavataril gajendra"am nara"am ca naradhlpam
Among horses, know Me to be UccaiI,srava, begotten of the
churning of the ocean for nectar; of lordly elephants Airavata
(Indra's elephant); among men, a king. 27
Comment:-
'Uccail;tSravasamaSvanam viddhi mamamrtodbhavam' -
When the ocean was churned, fourteen jewels came out of it.
Out of these, one of the jewels was Uccaihsrava, He is Indra's
vehicle, and is the king of horses. So the Lord, has claimed him
as His divine glory.
'Airavatarit gajendr3J}am'-Airavata is the best of all the
elephants. He was also born of the ocean, when it was churned.
He is also, Indra's vehicle. So the Lord claims him, as His
divine glory.
'Nar3J}am ca naradhipam'-A king, is regarded as the best
among men, because he fosters, preserves and rules over the
subjects.Moreover, he is regarded as possessingmore divine power
than other human beings. So, he is called Lord's divine glory.*
A striver, should think of the Lord, because all of them, are
His divine manifestations.
* Here Manu (the progenitor of the human race) ofthe present Manvantara
(the fourteenth part of a day of Brahms) can also be regarded as the king.
1194 SRiMADBHAGAVADGITA [Chapter10
.~·CNt~··.~1
~~~:~~:-II~~ II
ayu<Jb8Jlarnaharil vajraril dhe~iinamasmikarnadhuk
prajanascasmi . kandarpah sarpanamasml vasukil}..
Of weapons, I am the Vajra (thunderbolt); of cows, I am the
celestialcow Kamadhenu.J am Kama, the sexualdesire responsible
for procreation; of serpents, I am" "asuki. 28 . -- ,
Comment:-
'Ayudhiinamaharit vajram'-Of all. the weapons, the
thunderbolt, which was made of the bones of sage Dadhici,
who gave up his body, is the best one. It involved the willing
self-sacrifice of sage Dadhici. So, the Lord has named the
thunderbolt as His glory.
'Dhentmamasml kamadhuk'<-The celestial cow Kamadhenu
came out of the ocean while churning it. This cow has the power
to supply all the requirements of the gods and men. So she is
said to be the Lord's divine glory.
'Prajanascasml kandarpah'<-Kandarpa is Cupid, the god
of sexual urge in beings. Progeny is possible because of this
urge. This progenitive instinct is to be revered if it is utilized
for progeny by renouncing the sensuous pleasures. This urge is
His divine glory. In the eleventh verse of the seventh chapter
also the Lord declared, "I am sexual desire not in conflict with
virtue or scriptural injunction."
'Sarpii9amasmi vasukil:.t'-Vasuki is the lord of all serpents
and is a devotee of the Lord. It was used as the rope to rotate
the Mount Meru in the act of churning the ocean. So the Lord
speaks of this serpent as His divine glory.
The singularity seen in these divine glories is the Lord's.
Verse 29-30] SADHAKA-SMuIvANI 1195
~~ "i1"U"ii· q'("i On <Q IGfli it iPll

N1 0Il Q4qr ~ ~:~<QitdlitiPllI~~II
anantascasmi Daginiiil varuno yidasimQltam
pitfJ}.imaryarna casmi yamah sarilyamatamaham
Of the Nagas (water-snakes) I am Ananta (the serpent-god); of
aquatic creatures and water-gods,I am Varuna, among the manes
I am Aryama; and among regulators of life I am Yama, the god
of death. 29 .
Comment:-
'Ananwcasmi naganam'-The 'Nagas', are the snakes living
in water. 'Ananta' is the lord of the snakes, with thousand hoods.
It offers comfort to the Lord by acting, as His bed. It joined
the Lord's sport several times, when He was incarnated. So, the
Lord speaks of it as His divine glory.
'VaruJ}o yadasamabam''''-VaruI)a, is the lord of the aquatic
creatures and water-gods, and is a devotee of the Lord. So, he
is a divine glory of the Lord.
'PitfJ}amaryama casmi'-Aryama, is the presiding deity, over
all the seven manes such as Kavyavaha, Anala and Soma etc.
So he is a divine glory of the Lord.
'YamaJ:1 sarityamatarnabain'-Yama is the lord of death. He
purifies the beings, by enabling them, to reap the fruit of their
virtuous and evil actions. He is very just, and righteous. He is
a devotee of the Lord and a lord of his region. Therefore, he is
a divine glory of the Lord.
The uniqueness in these glories, is not personal, which has
emanated, only from the Lord. Therefore a striver, should think
of the Lord, when he thinks of His divine glories.
!III~IG~ ~f4I"ii~: ChH<QdlitiPll

*3tl101i ~ *3~o:sOst ~"id<Q~~H qo II
prahladaScismi daityanam· k31al}. kalayatiimaham

mrgaQam C3 mrgendro'ham vainateyasea paksi....am
Amongthedemons I am Prahlada; among reckoners of existence
I am Time; among beasts, I am the lion; and among birds, Garuda,
(the vehicle 'of Lord V~l}u). 30
Comment:-
'Prahladascasml daityanam'-'Daitya' (Demons), were those
who were born of Diti. Among the demons, Prahlada was the
chief demon. He showed great devotion for the Lord, without
having any desire for the fruit. So, he is called a divine glory
of the Lord.
The Lord in the case of Prahlada, has used the present tense,
because His devotees never. die. They can be ever beheld by
believers. Even when, they merge into the Lord, if a person
wants to behold them, the Lord appears, in their form.
'Kal~ kalayatamaham'-Time, is the reckoner of the
appearance, stay and disappearance of things and beings, in the
universe. Therefore it is called a glory of the Lord.
'Mrgal}aril ca mrgendro'bam'<-The lion is the lord of beasts.
He is more powerful and courageous, than other wild beasts,
such as tiger, panther, leopard and bear etc. So; he is a glory
of the Lord.
'Vamateyasca pa~il}am'-Garu4a, the son of Vinata, is the
lord of birds and God's devotee. He is the vehicle of Lord Vi~~u.
When he flies the sound of the hymns of Samaveda, is produced
with his wings. So he is the Lord's divine glory.
. The distinction in all these glories, is the Lord's. So a striver
while thinking of them should think of the, Lord only.
'QCA: QCldlqftq' 'U1f: ~I(OQI~dlq~i( I

$'Iil1l uli ~~ WdfllqR:q- ~I@cft II ~.~ II
pavanah pavatimasmi ramal}. sastrabhrtamabam

jha~aJ,larit
makaraseasmt srotasamasmi jihnavi
Among purifiers, I am the wind; among warriors, I am
Rima. Among fish, I am an alligator; and among rivers, I am
the Ganges. 31
Comment:-
'Pavanah pavatiimasmi'-,-Wind is capable of purifying all
things. It makes bodies healthy, so it reveals Lord's glory.
'RamaI, sastrabhrtamabam'<-Thcugh Rama, is an incarnation
of God, yet as far as the wielders of weapon, are concerned,
Rama is the best of all of them. So the Lord has mentioned,
Rama, as one of His divine glories.
'Jh~fu:tam makaraseasml'<-Among fish, the alligator is most
powerful. Therefore the Lord names it as His divine glory.
'Srotasiimasmijahnavi'-Among rivers, streams and waterfalls
etc., the Ganges, is the most sacred. Its water is holy, because
it flows from the feet of Lord Visnu. Believers by beholding or
touching it, or drinking its water or bathing in, attain salvation.
If a dead man's bones are dropped into her, she leads him to
salvation. So she is the Lord's divine glory.
A striver instead of attaching importance to the Lord's divine
glories, should attach importance to Him.
In the seventeenth verse of this chapter, Arjuna put two
questions to Lord Kr~Qa "How may I know You," and "In what
aspects are You to be thought of, by me?" The answer is, that
he should think of the Lord, in all His divine glories. The result
of that thinking will be, that he will come to know that, He is
the root or origin, of all the divine glories. Thus, he will come
to know the reality, about Him.
When a man, beholds any distinction, singularity or beauty
in the universe, he gets entangled in it. But if he regards it as
the Lord's, he will think only of Him, and thus will come to
know the reality, about Him. By knowing the reality, of His

glory and power, one is endowed with unwavering devotion,to
Him (Gila IOn).
~~. ~ :;lClI~q~ I
~fCl@JI~i crre:: gch~dlqtP'lII~~ II
sargaJ}.amadirantasca madhyaril caivahamarjuna
adhyatmavidya vidyanam vadal} pravadatimaham
Arjuna, I am the beginning, the end and also the middle of all
creation. Of sciences, I am the science of the self (soul); in debates
I am logic. 32
Comment:-
'Sargfu}amadirantaSca madhyaril caivaham'-The Lord Himself,
is the beginning, the middle and the end of all creatures. It
means, that He is in all. So, while beholding the universe; or
the beings, one should think of the Lord.
'Adhyatmavidya vidyanam'-The science which leads a
man to salvation, is called Adhyatmavidya." All other sciences,
(learnings) are imperfect. Something remains to be known, after
knowledge gained from these. But this science, is perfect. After
knowing it, nothing else remains to be known. So it is Lord's
divine glory.
'Vadal} pravadatamaham'-Debates are of three types-
(1) Supporting one's point and opposing other's points, in order
to gain. victory over an opponent. (2) Only to oppose others.
(3) Brushing aside all prejudices, debating by reason faithfully, to
know reality. This third one, is reason (logic) which is superior,
* There is a difference between 'Adhyatmavidya' (the science of the self)
and 'Rajavidya' (Sovereign science). In the former importance is attached to
the attributeless Lord while in the latter to the Lord endowed with attributes i.e.,
the Lord Who pervades everywhere arid everytime, aflthtngs, creatures etc.
Verse 331 1199
to the firsttwo. So it is the Lord's divine glory.

Appendix-Of all the worldly sciences 'adhyatmavidya': viz.,
science of the self (soul) is the best. The same science in the
colophon at the end of the chapters of the Gita, has been called
'brahmavidya'
The Lord Calls'adhyatmavidya'. viz., the science of the self
as His divine glory because it is the simplest, easiest and is
directly realizable to all. In practising it,.in understanding it and
in attaining it, there.is no difficulty. Practice,·understanding and
attainment are not applicable to it at all. The reason is that it is
ever attained and in.all ~ states-s-wakefulness, sleep and sound
sleep etc., it ever remains the same. The science of the self is-as
much evident as evident even this world is not there. It means
that we can realize the science of the self very clearly, but we
can't realize the existence of the world so clearly. We should
understand this fact in this way. If we think of our childhood
and see our present state, we fmd that now the, body is not
the same, habits are not the same, language is not the same,
is
behaviour is not the same, place is not the same, time not the
same, companions are not the same, actions are not the same,
ideas are not the same,· all these have changed but our entity
viz., the self has not changed,so we say, "I am the same who
was in childhood". It means that whatever has changed is of a
different nature and whatever has not changed is of a different
nature. What has not changed is the self (soul) and whatever
has changed is the body. This is science (knowledge) of the
self viz., 'atmajfiana'.
ata:t(IOllqChHI~ R: ~ ';;{ I
~:ChIH\ ~ fi:rsafflY:&: II ~ ~ II
dvandvaI, samasikasya ca
ak~ara.,amakar()'smi·
ahameva~ayal;tkalo dhamhaIit visvatomukhaI,
1200 SRIMADBHAGAVADGITA .. [Chapter 10
Ofletters, I am 'A'; ofword-eompounds'l am the dwd~v.liUldva)

the copulativer I am verily the endless Time; I am the sustafner of
all, having My face, on all sides. 33
Comment:-
'Alqari9iimakaro'smi'-'A' is the first letter of alphabet.. It
occupies an important place in both vowels and consonants. The
consonants cannot be pronounced, without this letter. So it is
Lord's glory.
'Dvandvah siimasikasya Cil'-Out of the four important word-
compounds, while both the words in compounding themselves
retain equal importance, they are called the dual or 'dvandva'. In
itbecause, each word maintains its individuality, the Lord has
named it as His divine glory.
'Ahameva~ayal}. kalal}.'--Time in itself, is beginningless and
endless, and is called the Lord. In [mal dissolution, when even the
sun merges into the Lord, time is counted or measured through
the Lord (Paramatma). * So the Lord is eternal time.
Time passes every moment. But here the Lord, Who is
endless time, remains the same without any modification and
change. The same endless Time, is a Lord's divine glory. In
the eleventh chapter, the Lord has said that He is the mighty
world-destroying, Time (Gila 11132).
'Dhataham visvatomukhal}.'-Having His face on all sides,
the Lord sees all the creatures. So He sustains all of them, very
generously. Thus He has described Himself, in the form of His
divine glory.
~: ~~It\ij~C5I~ mClQh'tli(I
CJftffl: ~ ..I{loti ~~: ~ II :r~ II
* In final dissolution Brahmii, the creator also merges into the Lord. So
time (of final dissolution) is measured by the eternal and endless Lord.
mTtYlIl} sarvaharaScahamudbhavaS~. bhavi~yatim

kirtil} srirvikca naril}ifusmrtirmedha dhrtiJ:l qami
I am, the all-destroying Death. lamtheorigin of -future
beings. Of females, I am Kirti, Sri, Vik, Smrtl, Medhi, Dhrt]
and ~i (the goddesses), presiding over the qualities,
fame, fortune, speech, memory, intelligence,· steadfastness and
forgiveness, respectively. 34
Comment:-
'lVIflyul} sarvaharaseaham'c-Death, has such an uncommon
power that after death, everything is destroyed and nothing remains,
in memory. Actually it is not death's power, it is the Lord's power.
Had death, not possessed the power of forgetfulness, a man
would have been very much worried, about the relatives ofprevious
births and he might also have been attached to persons and things,
with whom he had affmity, in the previous births.
'Udbhavasca bhavi~yatiim'-As the Lord, is the sustainer of
all beings, He is the source of future beings. It means, that it is
He, Who creates the universe, sustains and destroys it.
'KirtiJ} srirvikca niriJ}.iriJ. smrtlrmedha dhrtil} k~h1i'~These
seven females are considered, the best of all women in the world.
Out of them Kirti, Smrti, Medha, Dhrti and Ksama, are daughters
of Prajapati Daksa, Sri is the daughter of sage Bhrguand Vak is
Brahma's daughter. Fame, prosperity, speech, memory, intelligence,
steadfastness and forgiveness are also, the seven most known,
female qualities.
A person achieves fame, because of virtues. Prosperity, can
be wealth, property and cattle, such as cows, horses, camels and
elephants etc.
Speech, enables a man to be called a learned. person.
Remembrance of something is memory.
Intelligence, enables a man to fix something in the mind.
Steadfastness means, not to deviate from one'sprlnciples, and
beliefs etc.
Forgiveness, is the quality "of forgiving an offender, by

forgetting the 'wrong done.in spite, of, having the capacity and
opportunity" to avenge the wrong done.. '
The first three, of these qualities are revealed outwardly,
while 'the next four are revealed from inside the beings. The
Lord, has narned these as His divine glories, ' ,
So, if these qualities are seen anywhere, in any being, a
striver should think of the Lord, by thinking these qualities as
of the Lord. If a striver, fmds them,in himself, he .should think
them, as Lord's, and not as his own, because they are, divine
traits, ,which emanate only from the Lord. If a person, considers
them his own.he feels proud of himself; andpride is a demoniac
propensity,'which leads one to a' fall.
Strivers, should regard these excellent qualities; as the
Lord's, just like Kakabhusundi, who by sage Lomasa's curse,
was turned from Brahmana (the priest class) to an untouchable
bird, a crow. But, he was neither afraid nor displeased; he was
rather pleased because, he thought that it was the Lord's will
(Manas a 7/113/1). Thus, if a striver, starts beholding the Lord,
in all things, incidents, circumstances and creatures etc., it will
lead him, to bliss.
dJ~(\(:lIq om'mlrt 71l1l1511 09Gfllq~'l1

Qlfll'1i, ~s~'31."1i Cli«qlct'i'(: II q~ II
brhatsama tatha samnarn- gayatri chandasamaham
masanarit margaSir~o'hamrtnnam . kusumakarah
Of the Sarna hymns, I am Brhatsama; of the Vedic metres,
I am Gayatri. Ofthetwelve months of the Hindu calendar, I am
MargaSilla, and of seasons, I am the flowery spring. 35
Comment:-
'Brhatsama tatha sarnnarn'-Bfhatsama, is a psalm in the
Samaveda, devoted to the praise of God, under the name of

Indra. In 'Atiratrayaga' it is a 'Prsthastotra' (endorsed hymn). It
is regarded as. the most prominent and best of psalms, in the
Samaveda. So the Lord speaks of it, as His divine .glory.*
'Gayatri chandasamaham'-c'The Gayatri, is the most important
of all the metres, contained in the Vedas. The Gayatri, is said to
be the mother of the Vedas, because the Vedas have emanated
from· it. It consists of the trio of God-His form, His prayer
and meditation on Him. Therefore, its chanting leads a striver to
God-realization. So the Lord, speaks of it, as His very self.
'Masanirit margaSi~o'ham'-Thecrop, which supplies food
to the people is harvested in the month of Margasirsa. Religious
sacrifice, is also performed with the newly harvested crop, in this
month. In the days of Mahabharata, the new year commenced with
this month. Hence the Lord declares it to be, His divine glory.
'~tiinirit kusumakarah---In the spring season.. the plant
kingdom gets reanimated with fresh leaves and flowers, even
without water. The weather is neither too hot nor too cold. So
the Lord declares it, to be His divine glory.
Whatever excellence is observed in these divine glories is
the Lord's. So a striver, should think only of the Lord, in all
divine glories.
~ 0H<:Idlii~ a\if:Rt\ifr~"1liiiP( I
~sft:q' ~CI{'II ci1 sft:q' ~ {'I'RtCidliiij'(l1 ~ ~ II
dyiitarlt chalayatiimasmi tejastejasvinamaham
jayo'smi vyavasayo'smi sattvam sattvavatiimaham
I am the dicing of those that cheat; I am, the glory of the
glorious. lam, the victory of the victorious, the resolution, of the
* In the twenty-second verse the Lord declared Siimaveda to be His
divine glory while here He declares Brhatsama to be His divine glory.
1204 SRDdADBHAGAVADGITA [Chapter 10
resolute; the.goodness, of the good.· 36

Comment:-
'Dyiitaril chalayatiimasmi'-The game of chance played for
money, property or kingdom etc., is called gambling. The Lord
has called it His divine glory.
Question:-If gambling is the Lord's divine glory, it means
that there is no harm in gambling and then it should be justified.
But then why is it forbidden, according to the ordinance of
scriptures?
Answer:-In this context, there is description of the Lord's
divine glories, not of sanction and prohibition. Arjuna put the
question, "In what various aspects are you to be thought of, by
me?" So the Lord is answering his question by telling him, that
he should think of Him only, whatever he beholds in the form
of His divine glories, because He declares, "All this universe is
pervaded by Me" (Gila 9/4).
Suppose a striver, in the past had the habit of gambling.
Now he is busy with adoration. By chance, he is reminded of
gambling. So he should think of God in it. Thus by beholding
the Lord in gambling, and the loss and gain involved in it, a
striver, will think only of the Lord.
The man (soul), is a fragment of the Lord but by error he has
assumed his affinity with the body and the world. If he notices
the 'excellences and the glories in the world, as the Lord's and
thinks of Him, it will lead him to God-realization (Gila 8/14).
On the other hand, if.he regards the glories as belonging to the
world and thinks of the world, it will lead him to complete ruin
(Gita 2/62-63). These glories have been described so that a striver
by thinking of the Lord, may know Him, in reality.
'Tejastejasvinamaham'.....;.Tejas, is the glory or splendour of
great souls, who possess divine traits. In front of great men who
possess this glory, even sinners hesitate to commit. sins. So it
Verse 37] SADHAKA-SANJlv ANi 1205
has been considered as the Lord's divine glory.

'Jayo'smi'-Everyone, likes victory. So, victory is the glory
of the Lord .
. A striver should not enjoy the pleasure of his victory by
regarding it, as the manifestation of his power, but he should
regard it, as the manifestation of the Lord.
'Vyavasayo'smi'-Resolution or determination, is the Lord's
divine glory. A lot of importance, has been attached to it in the
ami, "The determination is one pointed" (2/41); "Those who
are deeply attached to pleasure and worldly prosperity do not
have the determinate intellect" (2/44); "Even, if the vilest sinner
worships Me, with exclusive devotion, he should be considered
a saint for he has rightly resolved" (9/30).
A striver, should not regard this resolution (determination),
as his virtue but should consider it as Lord's glory, which he
could cultivate only by, His grace.
'Sattvarit sattvavatiirnaham'-The goodness of good persons,
is Lord's glory. The quality of sattva (goodness) which prevails,
suppressing rajasa (passion) and tamasa (ignorance), should not
be regarded, by a striver, as his own, but as the Lord's.
All virtuesand achievements, such as glory, victory,resolution
and goodness, really belong to the Lord. So a striver, instead of
considering these his own, should consider them as the Lord's,
and so he should think of Him, only.
~wn"1i ClI~~cnsft:q' QlosClI"1i ~"1~t:t: I

iJ4l "11 q GQ ~ exm:r: q; ci1 "11 ii~ 1"11 CFifi:r: II ~ \9 II
vnJ)inam vasudevo'sml p3\1(1avanam dhanafijayal}
muninamapyaham vyasal} kavinamusana kaviJ}
Among the members of the V~1}i clan (yadavas), I am ~I}a;
among the PiiI}4avas, Dhanaiijaya; among the sages, I am Vyasa
1206 S~ADBHAGAVADGtrA [Chapter10
and among the knowing seers, I am the sage, Sukra. 37

Comment:-
'VnJ.linamvasudevo'smi'-Here, there is no reference toLord
Krsna, as an incarnation, but as the best member of the V ~J:.li
clan. All the divine glories in this chapter, have been described
from the worldly view-point. In fact they are all manifestations
of, the Lord.
'Pal,1!Javanam dhanaiijayal}'-Whatever distinction Arjuna, the
Lord's dear friend possesses, is the Lord's. So the Lord declares
him to be His very self.
'Muniniimapyaharil vyasaJ,'-It was sage Vyasa, who compiled
the Vedas, and divided them into four parts. The Mahabharata,
the eighteen celebrated Puranas and other scriptures were written
by him..He is known, as the guide· to. modem authors. Any new
treatise is said to. be a polluted one. It means, it contains some
portion which has already been included, in Vedavyasa's works.
Being the most important of all sages, he has been declared by
the Lord as, His divine glory. So a striver, should think of the
Lord because all this distinction in him, is the Lord's.
'KaviniimuSanakavib'-The term 'Kavi', stands for the learned
men who know the scriptural principles well. Sukracarya, was
the foremost of the learned. He Was an expert, in the science
of reviving the dead. He is known for his science of ethics.
Because, of his virtues and learning, he has been declared to be
the very self, of the Lord.
Whatever distinction a striver, comes across should be regarded
as the imperishable Lord's, not of the perishable world.
~o:s)~;qi!OldlqR:i:r~f\i1.n'5H11¥(1
~~ 1&Ji"11 ~ ~1"1C1Hlqt;¥(1I ql. II
daJ.1eJo damayatiimasmi nitirasmi jigi~atiim
maunarit caivismi guhyanamjiianaritjiianavatimaham
Verse~9] SADHAKA-SANJIV AN.I· 1207
I am the authorityoC those who. punish as rulers; I am

righteousness, in those who seek Victory. Of secrets, I am silence
and I am wisdom, of the wise. 38
Commentt-«
'DaJ:leJo damayatamasmf'--dust punishment is necessary, for
a convict to deter him, from sinful behaviour and to enable him
to follow the right conduct. So the Lord has declared it to be,
His divine glory.
'Nitirasmi jigi~atiim'-It is righteousness by which, one gains
victory, and again it is righteousness, which makes a victory
everlasting. So, the Lord declares it to be, His divine glory.
'Maunarit caivasmi guhyanam'-Out of all the .secrets,
silence is most important, because every person cannot know
the feelings of those, who keep silent. So the Lord speaks of it
as, His' divine glory.
'Jiianaritjiianavat3maham'-Whatever knowledge or wisdom,
the wise have, is the Lord's divine glory.'
So, whateverdistinction, is perceivedanywhereis not personal,
but divine. So a striver, should always behold the Lord, in all
the divine glories.
COIi£lIRf ~'@Rt ~ d«~q~ I

';f ~ ftRr tI~l;qtll ~ 'cHI i:4'(i{ II ~ ~ II *
yaccapi sarvabhutanam bijaIil tadahamarjuna
na tadasti vina yatsyanmaya bhutam caracaram
* The Lordfromthetwentiethverseto the thirty-ninth versehas described His
eighty-twodivine glories-s-four in each of twentieth,twenty-first, twenty-second,
twenty-third verses,three in thetwenty-fourth verse,four in the twenty-fifth,four
in the twenty-sixth,three in the twenty-seventh, four in each of the twenty-eighth,
twenty-ninth, thirtiethand thirty-first verses, five in the thirty-second,four in the
thirty-third,nine in the thirty-fourth, four in the thirty-fifth, five in the thirty-sixth,
four in the thirty-seventh,and thirty-eightheach and one in the thirty-ninthverse.
1208 SR~BHAGAVADGITA [ChapterlO
o Arjuna, lam the seed of all beings. There is no creature,

animate or .inanimate, .that can exist without Me. 39
Commentt-«
'Yaccapf sarvabhiitaniril bijariJ. tadahamarjuna'-Here the
Lord gives a gist of all His divine glories,by declaring that
He is the seed or the cause of the entire, animate or inanimate
creation. By the term 'seed', He means that He is efficient cause,
as well as the material cause, of the entire creation..In other
words, it can be said that He Himself is the creator, as well as,
the creation.
In the tenth verse of the seventh chapter, the Lord declares
Himself as 'the eternal seed', in the eighteenth verse of the ninth
chapter, 'the imperishable seed' and in this verse only 'seed'. It
means, that He in spite of remaining the same, manifests. Himself
as the entire universe; and in spite of His manifestation, in the
form of the world, He remains, the same.
'Na tadasti vina yatsyanmaya bhiitaril caracaram'-In the
universe, whatever creature, animate or inanimate, moving or
unmoving, are seen these. cannot exist, without, the Lord. All of
them, originate from Him i.e., He is manifest, in all of them. By
knowing this fact, a striver should think of God alone in whatever,
he sees and whatever comes to his mind, and intellect.
Here, the Lord declares, that there is no creature, animate
or inanimate, that can exist without Him, while in the fortieth
verse of the eighteenth chapter, He declares that there is no
existence, which is free from the three modes (sattvika, rajasika
and tfunasika), born of matter (nature). The reason is, that here
the context is of the Discipline of Devotion. Arjuna, put the
question, "By what various aspects, are You to be thought of, by
me?" The Lord answers, "I exist in all the forms, which come
to your mind." But (in 18/40) in the context of the Discipline
of Knowledge, in which, a striver should discriminate between
Matter (Prakrti) and soul. A striver, should renounce his core
Verse 39] SADHAKA-SANJivANi . 1209
affmity with matter. The entire universe, consists of three

modes, born of matter (nature). So the Lord, declares that there
is no existence, which is free from the three modes, born of
matter (Nature).
IAn Important Fact I
In this chapter,the Lord has recounted His eighty-two divine
glories,. from the tenth to the thirty-ninth verses. His purpose
in describing these is, not to mention that they are superior,
mediocre qr inferior, rather He wants to draw attention of the
devotees, tb the fact, that whatever comes to their sight or mind,
they should think of, God only. The Lord; while describing his
eighty-two glories, means to say, that a striver, should think
of God only, whatever thing, circumstance or person he comes
across,* because, Arjuna put the question as to which aspect
He was to be thought of, by him (Gmi 10/17). So the Lord,
has described His divine glories, in brief here. Similarly, in
the Srfmadbhagavata also, (in the sixteenth chapter of the
eleventh canto), Lord Krsna has described, His divine glories
to Uddhava. Some of the divine glories described, in the
Gmi and the Srfmadbhagavata, are similar while some of them
are not. In the Gita, He declares that among priests, He is
Brhaspati (10/24), while in the Bhagavata He states that among
priests, He is Vasistha (11/16/22). Now the question rises, why
the same speaker, Lord Krsna makes this distinction. The answer
is, that Lord Krsna while describing His divine glories, does
not mean to attach importance to a thing or a person etc., but
He wants to say that a striver, should think only of the Lord,
whatever thing or person he comes across, physicallyor mentally.
Therefore, whatever distinction appears in any object or person,
should be regarded only, as the Lord's.
* Lord Narayana pervades the entire universe, which is seen or heard,
externally and internally.
1210 SR~DBHAGAVADGITA [ChapterlO
Appendix-All beings are born in four different ways-.

(1) Jarayuja-e-bom with amnion from the womb as men, cows,
as
buffaloes, sheep and goats etc. (2) aI.1eJaja-:-bornfrom eggs birds,
snakes, squirrels and lizards etc., (3) Udbhijja-s-sprouting up from
the earth as trees, creepers, grass, corn etc" (4) svedaja-e-born of
sweat as louse and tiny whitish louse etc., as well as those born
from the earth in rainy season such as earthworms etc. From
these four sources eighty-four lac forms of lives are born. Out
of these there are two kinds-e-immovable and movable. Trees,
creepers, grass and vegetation etc., are immovable while men,
beasts and birds etc., are movable. Out of these beings some
live in water, some fly iri the sky and some others live on the
earth. Besides them there are several other forms of lives such
as gods, .rnanes.: gandharvas (celestial singers and musicians),
ghosts, evil spirits, devils, demons, 'piitana' and 'balagraha' etc.
God is the seed viz., the root cause of all these beings. It means
that there are infinite beings in infinite universes but the seed
of all of them is only one. Therefore only God has manifested
Himself in all these forms-« 'Vasudevah sarvam'.
As seed is the origin of agriculture (farming), so is God the
origin of the entire universe. As from millet there is production of
millet; from wheat there is production of wheat; from an animal,
animals are produced; from men, men are produced; similarly
from God, only God emanates viz., the Lord is revealed in the
form of the world. As in ornaments made of gold there is only
gold, in the tools made of iron there is only iron, in the earthen-
wares made of clay there is only clay, in the cloths made of
cotton there is only cotton, similarly the world emanating from
God is the manifestation of only God.
From the worldly seed, only one type of crop is grown. As
from the seed of wheat, only wheat is produced, other crops
such as millet, green lentil (miirhga) and 'motha' etc., are not
produced. Their seeds are different. But God is such a seed from
Verse 40] SADHAKA-SANtfvANI 1211
Whom different kinds ofbeings are born (Gita 14/4); and in spite
of giving birth to the entire creation, there is no modification
or diminution in Him, He remains immutable because He is the
imperishableseed (Gita9/18) and He is the eternal seed (Gita 7110).
Link:-Now in the next verse, Lord Krsna concludes the topic

by revealing, that there is no end, of His divine glories.
~smrlftr f~C4I~i.~ q'(~q I

~q«ld: glml ~ ~II ~o II
nanto'sti mama divyinam vibhiitinam parantapa
esa tiiddesatal) prokto vibhiitervistaro maya
o harasser of foes, there is no end .of My divine glories;
this is only a brief description by Me, of the manifestation of
My glories. 40
Comment:-
'Mama divyanfuit* vibhiitinam'-The term 'Divya', stands for
singularity or uncommonness. If a striver, thinks of the Lord
only, in whatever circumstances he is or wherever he is, that
singularity or divinity, is revealed to him, because there is none
else, as singular and divine, as the Lord. The gods who are called
divine, are also always eager to behold, the Lord (Gita 11/52).
It proves that the Lord is the most divine. So His glories, are
also divine. But the divinity of these glories, is revealed to a
striver, only when he has the sole goal, to realize God and he,
being free from attachment and aversion, thinks entirely of Him,
in order to know the reality of Divinity.
* Arjuna first asked Lord Kr~l}a to tell him His divine glories (11/16). So
Lord Kr~l}a while starting the description said that He would tell him His divine .
glories (lO/l9) and while concluding the topic he again tells AIjuna that there is
no end of His divine glories (10/40). Thus the term 'divine' has been used in the
question as well as in the beginning and conclusion of the answer.
'Nanto'sti'-There, is no end of the Lord's, divine glories.

As the Lord himself, is endless, so are His glories, virtues, sport
and discourses etc. Therefore, the Lord, while beginning His
divine glories and concluding them, has said, that there is no
end of His divine glories. In the Srimadbhagavata also, about
His glories, He says that He can count the number of atoms
with the passage of time, but He, Who has created millions of
universes, cannot count, His divine glories.
The Lord is endless, limitless and bottomless i.e., He is
beyond the limit of time, and space.
'Esa tiiddeSatal} prokto vibhiitervistaro maya'-The Lord,
describes His divine glories, in detail from the view-point of
Arjuna.But, from His view-point, this description is very brief,
because His glories are endless.
[In this chapter some of the glories of the Lord, have been
described. There may be other glories, which have not been
described here, but they can be related to strivers. Therefore,
whatsoever attracts the mind of a striver, should be regarded as
the Lord's divine glory, whether it has been described here or
not, and he should think only, of Him.]
Appendix-In the GIla the Lord has mentioned His seventeen
divine glories in the form of cause (7/8-12), thirty-seven divine
glories in the form of effect and cause (9/16-19), twenty-five
divine glories in the form of persons (10/6), eighty one glories
in the form of principal and in the form of the ruler (10/20-38),
one divine glory in the form of essence (10/39) and thirteen
divine glories in the form of His influence (15/12-15). All this
means that there is nothing else besides God. In all forms, God
has manifested Himself. All this is the entire form of God. The
unreal is kaleidoscopic while the real is immutable. These-the
real (para) and the unreal (apara)-both are the Lord's divine
glories-'Sadasaccahamarjuna' (Gila 9/19). It means that only God
has manifested Himself in the form of divine glories. Therefore
Verse 40] sADHAKA-SANJIVANI 1213
whatever attracts us, that is only the Lord's attraction. But we

want to enjoy pleasures, so that attraction instead of changing into
love (devotion) for God, is changed into desire and attachment
which bind us to the world.
In the Gmi the Lord has called Brahma also 'mam' (His
ownself) (8/13). He has also said 'mam' to gods (9/23), He has
also said 'mam' to Indra (9/20) and He has also said 'mam' to
Uttamagati (supreme goal) (7/18), He has also said 'mam' to
'ksetrajfia' (the self) (1312), He has also called the indwelling
God as 'mam' (16/18) and He has also said the seed of all beings
as 'mam' (7/10) and so on. It means that God, Who is endowed
with attributes and is also attributeless; Who is endowed with
form and is also formless; as well as men, gods, beasts, birds,
gods, evil spirits and devils etc.,-all combined together is the
entire form of the Lord viz., all are the divine glories of God,
all is His majesty.* All these divine glories are imperishable.
Here a doubt arises, when the entire universe is the
manifestation of God, then what is the purpose of the description-
repetition of His divine glories? The explanation is that the
question of Arjuna was, "In what various aspects should I think
of You?" (10/17). In fact all is the entire form of God but the
thing in which a man sees some speciality, it is easy to behold
God and to think of Him in that thing, because mind is naturally
attracted towards the thing whose speciality is marked in the
mind. Therefore the Lord has described His divine glories. While
describing His prominent divine glories the Lord declared, "I am
the beginning, the middle and the end of all beings and of the
* sarve ca devii manavassamastassaptarsayo ye manusiinavasca

indrasca yo' yam tridasesabhiito visnorasesastu vibhiitayastah
(Visnu Purana 3/1146)
'All gods, Manu, seven great sages, Manu's son and gods' king, lndra etc.,
as well as whatever is there besides them-all of them are Lord Visnu' s divine
glories.'
entire creation" (10/20, 32), ".1 am the seed of all beings. There
is no creature, animate or inanimate, that exists without Me" (10/
39), and "1 stand holding the entire universe ill a fragment of My
body" (10/42), then what remains besides God? Nothing remairis.
It means that all is God-e-Vasudevah sarvam' (Gita71l9).
In the Gita the description of the divine. glories of God is
not of secondary importance but it is an important means for
God-realization which leads to 'Vasudevah sarvam.' The reason
is that if any speciality appearsin the world and we regard it
as the Lord's speciality, naturally we shall be attracted towards
God rather than towards that thing or person. Attraction or
attachment to matter leads to bondage-e-tkaranarn gunasango'sya
sadasadyonijanmasu' (Gita 13/21). Therefore the purpose ofthe
description of the divine glories is that a striver may get rid of the
notion of the existence of the world, the value of the world and
the lovability of the world and may realize 'Vasudevah sarvam'
which is the main aim of the gospel of the Gita.
Existence of the world, its value and attachment to it, lead a
men to bondage. If a man instead of being attracted towards the
world, and instead of having the notion to enjoy pleasures out
of it, regards it as the manifestation of God, then the assumption
of the existence of the world, its value and attachment to it, will
be renounced and he will accept the existence of God, he will
value Him and will be attached to Him viz., will love Him. *
Link:-In the eighteenth verse, Arjuna requested Lord Kr~1Ja,

to describe His glories and power of Yoga. Having described
*nare~vabhik~QartI madbhavam pumso bhavayato'cirat
spardhasiiyatiraskiiriil} sahaiJkiirii viyanti hi
(Srfmadbha, 11/29/15)
'When a devotee regards all men and women as My manifestation viz.,
beholds Me in them, then soon he gets rid of evils such as envy, fault-finding,
contempt etc., with egoistic notion totally.'
Verse .41] SADHAKA-SANJIvANI- 1215
His divine glories, now, He describes His power of Yoga, in

the next verse.
_~crrl
dflacllCl:lliiU ~ ~ ~~II~~ II
yadyadvibhiitimatsattvaril srimadiirjitameva vi
tattadevivagaccha tvaril mama.tejorh'sasambhavam
Every such thing that is glorious, brilliant or powerful, know
that, to bea manifestation,of a spark.of My splendour. 41
Comment:-
'Yadyadvibhiitimatsattvam srimadiirjitameva vi'-Whatever
glory, brilliance, power, beauty or any other singularity, appears -
in animate or inanimate things, and persons etc., should be known
as a manifestation, of a spark of the Lord's splendour-'tattadeva-
vagaccha tvam mama tejom'sasambhavam', Without Him, there
is no singularity, anywhere.
Therefore, whatever speciality a person observes, he should
regard it, as the Lord's and so think of Him, only. If he thinks,
that the speciality is of a person or a thing etc., he has a fall. If
a chaste wife observes, something special in any other person,
except her husband, her chastity gets polluted. Similarly if a
devotee, perceives any singularity anywhere else except in God,
his exclusive devotion, is affected.
Whatever beauty, glory or attraction, power or any other
quality, appears in an object or a being, it is only the Lord's.
How? If it had been, of a person or a thing, it might have
remained there forever. But that is not so. Then, whose is it? It
is of the Lord, Who is the illuminator, the origin and the base
of all of these. One, who regards it as of a person or thing, gets
entangled in the world, and gains nothing. But if he, after a
serious thought comes to know the fact, that objects and persons
that are perishable, cannot possess those qualities, they are only
the Lord's, he attains bliss.
1216 SRlMADBHAGAVADGITA [ChapterlO
As electriccurrent, works our radio butan ignorant person may

regard the sound coming only from the radio, without attaching
any importaJice to theelectric .current, while a person . having
knowledge of it knows, that the radio works by electric power.
Similarly, an ignorant person, may regard the speciality of a person
and an object as theirs, but a wise man treats it as, the Lord's.
In the eighth verse of this chapter, the Lord declared that, He
is the source of all the.creation and from him all things evolve.
It means, that. whatever glory, brilliance, power or any other
speciality, is seen, is of the Lord. Once, a saint heard a prostitute
singing a song with a melodious voice. He cried, "Oh! What a
melody bestowed upon her, by the Lord!" Thusthe saint instead
of paying attention to the prostitute, paid attention to the glory,
of the Lord. Therefore, wherever any beauty, excellence, quality
or speciality appears, should be regarded as that of the Lord. But
it does not mean, that we should not feel thankful, to those who
have done good to us, with their qualities. We should be grateful
to them, and we should render service, to them. But we should not
get entangled in the world, by regarding these as belonging to them.
While describing His divine glories, from the twentieth verse
to the thirty-ninth verse, the Lord has used the term 'Asmi' (I),
several times, to lay emphasis on the fact, that He is the origin of
all divine glories. He has used the term'Viddhi' (Know), two times,
once in the twenty-fourth verse, and the second time in the twenty-
seventh verse and 'Avagaccha' (Know), in the forty-first verse.
The term 'Viddhi' (Know), has been used to make us cautious.
A man becomes cautious, by knowledge and by a ruling power.
A preceptor, imparts knowledge, while a king rules with his
authority. In the twenty-fourthverse, the Lord mentions the name of
preceptor, Brhaspati. It means, that people should know the reality,
about His divine glories, through a preceptor. That knowledge
will lead them to, unwavering devotion (Gi13 1017). In the twenty-
seventh verse, .the Lord by mentioning the king as His divine
glory, means to convey that we through the ruling power of a
king, should follow the right path viz., make our life virtuous.
To bring horne something, a preceptor applies his love, while a
king applies his power. A preceptor wants his disciple to. attain
salvation, while a king wants his subjects, to obey the rules of
the country.
The terms 'Uccaihsrava' and 'Airavata', in the twenty-seventh
verse, denote prosperity of the king. So the term 'Viddhi' (Know),
in this verse, specially seems to be used, for the king.
The term 'Avagaccha' (Know), used in this verse, means
to know the reality that whatever distinction is observed in the
universe, is only the Lord's.
Thus, by giving the term 'Viddhi', two times and 'Avagaccha'
once, the Lord means that, so long as, a person does not carry out
the orders of the preceptor, and the king and try to understand
reality, the knowledge imparted by the preceptor and the authority
of the king, will be of no avail, for him. If, he himself carries
out their orders, and knows the reality, then and then only, it
can be useful for him.
Appendix-Besides the divine glories already mentioned, if a
striver is attracted towards any person or thing, there he should
behold God viz., he should firmly hold that that speciality is not
of a person or a thing but that is only God's. When he firmly
believes that there is only God, the world will disappear in the
same way as when we hold that in ornaments made of gold, there
is nothing else besides gold, then existence of the ornaments
is lost; when we think that in the toys made of sugar, there is
nothing else besides sugar, then toys vanish. The reason is that
in fact the world has no existence. Only the man (self) because
of his attachment and aversion, has sustained the world 'yayedam
dharyate jagat' (Giro 7/5). The gist of all this is that a striver has
to attain the goal-e-'Vasudevah sarvam' (all is God). Therefore

the Lord according to 'Arundhatinyaya' has described His divine
glories so that strivers may realize 'Vasudevah sarvam' because
when astriver beholds God in divine glories, then God will be
seen everywhere viz., there will be no. attraction for things, but
there will be attraction for God only because God has manifested
Himself as things.
Whatever speciality or remarkability is possessed by man, that
is bestowed upon him only by God. If God had not possessed that
speciality or remarkability, how would He have bestowed it upon
the man? How can there be any speciality in the fragment (amsa)
which is not in the whole (amsi)? A man commits an error that
he, by regarding the speciality as his own, gets proud of it and
does not pay attention to G¢, the origin (source).of the speciality.
All things, persons etc., of the creation are perishing every
moment. The speciality in the form of beauty and power etc.,
which is perceived also vanishes. Therefore everything of the
universe is preaching us the practical sermon, "Don't look at me,
I'll not stay forever but look at my maker Who has manifested
Himself in different forms and Who will stay forever ..Whatever
beauty or power or remarkability is being perceived in me, that
is not mine but that is only His." Having realized this fact,
we shall have no attraction for things and persons etc., but we
shall behold God in theni. Thus there will not be 'Bhoga' viz.,
enjoyment of pleasures but naturally there will be 'Yoga' (viz.,
natural, eternal union with God).
God is the remarkable storehouse of all powers, arts and
sciences etc. Powers can't stay in the inert Prakrti (matter) but
can stay in divine Godhood only, How can the knowledge, by
which all actions are being performed, stay in matter? If it is
assumed that there are all powers in Prakrti.. even then it will
have to be accepted that Prakrti has no ability to reveal those
powers and to use those powers (for the creation of the universe
Verse 41] SADHAKA-SMlJIVANI 1219
-etc.). As a computer in spite of being inert, works wonders but

it is made and conducted by the sentient viz., man. It can't work
without being constructed, guided and conducted .(directed) by
man. A computer has no independent existence but it is man-
made, while God exists by itself.
Had God not possessed special traits, how would have they
been inherited by beings? A particular trait of the seed is found
in that tree which grows from that seed. How will any special
trait, which is not in the seed, be possessed by the tree? The
poetic talent of a poet comes from God, the power of oration
of an orator comes from God, the power of charity in a donor
comes from God. He is the origin of all these powers. Salvation,
knowledge and love etc.--al1 have been bestowed upon us by
God. This is not the evolute of nature. If 'I am an embodiment of
salvation'-this is true, then how was I bound, when was I bound
and why was I bound? If 'I am knowledge personified'.,-this is
true, from where was ignorance emanated, how was it emanated,
when was it emanated and why was it emanated? How can the
darkest night of 'amavasya' stay in the sun? In fact knowledge
is the possession of God, but a man has assumed it as his own,
thus ignorance has evolved. * 'I am knowledge personified,
knowledge is mine'-This 'I' and 'mine' (egoism and the
sense of possession) (ahamta-mamata) is ignorance']. When we
are not inclined towards the Lord Who has bestowed upon us
salvation, knowledge and love, then it appears that salvation is
* Knowledge or the power of knowing is not there in prakrti, Prakrti
never remains uniform but it is kaleidoscopic. If there is knowledge in Prakrti,
that knowledge also instead of being uniform, will be kaleidoscopic. The
knowledge which is born, will not stay forever but will be transient. If
anybody holds that there is knowledge only in prakrti, we call that prakrti
God, there is difference only in words. It means that there is no knowledge
in prakrti, if there is, then that (prakrti) is God.
t maim am mora tora taim maya,
jehirn basa kinhe jiva nikaya~ (Manasa, Aranya 15/1)
1220 SRllwADBHAGAVADGITA [Chapter 10
mine, knowledge is mine, love is mine, This is the singularity of

the Lord that He has endowed us with the things in such a way
that we think that they are ours. This singularity of God is an
example for strivers which they should follow. A man commits
a blunder that he assumes the thing, which has been bestowed
upon him by God, as his own; but he does not cast a glance
on the most gracious giver. He sees the thing received but he
does not see the giver. He perceives the action but he does not
perceive the cause by whose power the action could be done.
In fact the thing is not one's own, but the giver is one's own.
A man becomes a Karmayogi with the power conferred
on him by God, he becomes a Jfianayogi with the knowledge
bestowed upon him by God and He becomes a Bhaktiyogi
by possessing the devotion (love) showered on him by God.
Whatever singularity or speciality is observed in a man, that is
all the gift from God. Having given all the things to him, He
does not reveal the fact-this is His nature.
Link:-Having answered Arjuna's question, in the next verse,

the Lord Himself reveals an important fact.
an1CfT CS4§:la"1 ftt iill a"1 ~ I
~1i6fflqf:fii'H~~II~~ II
athava bahunaitena kim jiiatena tavaFjuna
vi~t:abhy3harnidaIil krtsnamekamsena sthito jagat
Or what need is there, for you 0 Arjuna, of detailed
knowledge? I stand supporting the entire universe, with a
single fragment, of Myself. 42
Comment:-
'Athava'-This term suggests something different, from what
has been stated already. By this term, the Lord means to say,
that He has already answered the question. Now, He wants to
tell him something remarkable, of His own accord.
Verse 42] SADHAKA-SAJ'UIVANI 1221
'Bahunaitena kim jiHitena tavarjunat--Lord Krsna says, "0

brother Arjuna! What need is there, to know all this in detail?
Though I am sitting before you as a chariot-driver, with the
horses' bridle and a whip, in My hands, to carry out your order,
yet I hold countless universes, in both the states of new creation
and final dissolution, in a fragment of My body."
'Vi~tabhyahamidaril krtsnamekamsena sthito jagat'-The Lord,
means to say, that He stands holding the countless universes, in
a fragment of His body, through His Yogic power. But it does
not mean that, that fragment is occupied by countless universes,
and so that fragment is not empty. That fragment is still empty.
As, with our intellect, we know several languages, scripts and art
etc., but it does not mean, that there is no more room in it; to
know more languages and scripts etc. We can learn, several other
languages, scripts and arts etc., with it. When even our intellect,
a small fragment of matter, is not filled with the knowledge, of
different languages etc., how can a fragment of the Lord, Who is
transcendental, endless, lirnitless and bottomless, be filled with,
countless universes?
Appendix-This verse means that God has manifested Himself
in the form of the world because He is the pervaded as well as
the pervader. He is subtle as well as great, He is real as well as
unreal. He is infinite, therefore he stands holding the countless
universes in a fragment of His body-'ekarnsena sthito jagat'.
The Lord wants to draw attention to the fact that Only He
is all. If a striver pays attention to Him, then he need not know
and think of any divine glory. The Lord means to say, "When
I, Who am the base, support, illuminator and seed (root) of all
divine glories, am sitting before you, then what is the need of
thinking of My divine glories?"
~ drwR;Frt J}/}4<J:J/Qt;7dJ«qP!ttfi!j gj@rnWl/i l/7Jpmf~

J}/}'fJWJI'&,('7tiQ/~ fcr~ 7f11 ~S'l:ZfP!: /I fO /I
om tatsaditi srimadbhagavadgitasiipanisatsu brahmavidyiiyiim

yogasiistre sfik!~f]iirjunasarhviide vibhiuiyogo nama
dasamo'dhyiiyah.
Thus with the words Om Tat, Sat, the names of the Lord,
in the Upanisad of the Bhagavadgitii, the knowledge of Brahma,
Kr~.,a and Arjuna, this is the tenth designated discourse: "The
Yoga of Divine Glories."
Words, letters and UV3ea (said) in the Tenth Chapter
(1) In this chapter in 'Atha dasamo'dhyayah', there are three
words,in 'ArjunaUvaca' etc., thereare six words,and in verses, there
are five hundredand fifty-six words,and thirteenconcluding words.
Thus, the total number of words, is five hundred and seventy-eight.
(2) In 'Atha daSamo'dhyay~' there are seven letters, in 'Arjuna
Uvaca' etc., there are twenty letters, in verses one thousand three
hundred and forty-four letters, and there are forty-six concluding
letters. Thus the total letters are one thousand, four hundred
and seventeen. Each of the verses, in this chapter consists of
thirty-two letters.
(3) In this chapter, there are three 'Uvaca'-c-two
'Srlbhagavanuvaca' and one 'Arjuna Uvaca',
Metres Used in the Tenth Chapter-
In this chapter, out of the forty-two verses, in the first quarter
of the second and twenty-fifth verses, 'na-gana' being used, there
is 'na-vlpula' metre; in the first quarter of the seventh verse,
and third quarter of the fifth and thirty-second verses, 'ma-gana'
being used there, is 'ma-vlpula' metre; in the first quarter of the
eighth verse and third quarter of the twenty-sixth verse 'bha-
gana' being used there is 'bha-vlpula' metre; in the first quarter
of the sixth verse, 'ra-gana' being used there is 'ra-vipula' metre.
The remaining thirty-six verses, have the characteristics of right
'pathyavaktra', Anustup metre.
II Shri Hari II
IEleventh Chapter I
INTRODUCTION
At the end of the tenth chapter, Lord Krsna graciously said
to Arjuna, "I hold countless universes ina fragment of My body
and yet I am sitting before you as a chariot-driver, with horses'
bridle and a whip in My hands and carrying out your wishes I
am the core of all the divine glories and Yoga (influence) and
when I am 'sitting before you, what need is there for you to have
detailed knowledge of My divine glories"? After listening to the
statement of Lord Krsna, Arjuna thinks of His special grace and
being wonder-struck, speaks.
~dCffCf
q~1""'&I<tI 1~ q WI (Ii fI f::iiil d t( I *
'trot
?04TC1<04lffi C1'i1:Rt~ ~set fct'llt11 'IIl:r II ~ II
arjuna uviica
madanugrahaya paramam guhyamadhyatmasatijfiltam
yattvayoktam vacastena moho'yaril vigato mama
Arjuna said:
By this, profound discourse of spiritual wisdom that you
have delivered, out of compassion for me, my darkness has been
dispelled. 1
Comment:-
'Madanugrahaya'-The Lord, out of grace declared, "Out
* After thinking of the unusual grace of the Lord on him AIjuna was
overwhelmed with joy. So without keeping in mind the rule he spoke this verse
of thirty-three letters instead of thirty-two because when a man is beside himself,
he is likely to forget the rule.
1224 SRIMADBHAGAv ADGITA. [Chapter 11
of compassion, for those who worship Me, I destroy their

ignorance-born of darkness" (Gita 10/11). Arjuna, was
very influenced by His statement. So he offered praises to Him
(10/12-15) and told Him, that it was only out of compassion,
that He revealed to him His closely guarded secret. *
'Paramam guhyarn'-The Lord, after describing His important
divine glories, at the end of the tenth chapter, told him of his
own accord, that He stood supporting the whole universe, with
a single fragment of his Self (10/42). Arjuna regards this fact,
as the supreme secret.
'Adhyatmasafijiiitam'-In the seventh verse of the tenth
chapter, the Lord declares, that he who knows, in reality His
divine glories and Yoga-power (viz., He is the origin of all
divine glories and again those divine glories, merge in Him),
he is endowed with unfaltering Yoga of devotion. This has been
called by Arjuna 'Adhyatmasafijfiitam' (spiritual wisdom)'];
'Yattvayoktaril vacastena moho'yariJ. vigato marna'-Atjuna's
delusion, was that he did not know that the Lord holds the entire
universe, in a fragment of His body. But, when the Lord explained
the fact to him, he came to know His uniqueness that though
countless universes emanate from a fragment of His body, they
remain established in it, and again merge in it, yet He remains,
the same. Arjuna said that his delusionf was dispelled, but the
Lord knew that his delusion was not totally dispelled. So again,
* Whatever Lord Krsna explained to Arjuna in the Gitii from the beginning
to this stage was out of compassion only because all His actions are full of His
grace but a man does not realize this fact. When a man realizes His grace, he
attains Divinity very easily and quickly. When Arjuna realizes His grace, he
being overwhelmed with joy tells Him that it is by His grace that his delusion
is destroyed.
t Whatever has been said by the Lord about devotion so far, is the supreme-
secret-spiritual gospel.
:j: A man does not know delusion so long as he has it. But he knows it only
when it is dispelled.
in the forty-ninth verse, the Lord says to Arjuna, "Be neither

perturbed nor deluded."
Appendix-Arjuna says to Lord Krsna, "Your utterance,
which You have made, is outof compassion for me rather than
to show Your learning. In it there is no other motive except
Your grace alone."
'I am the beginning, the middle and the end of all beings'
(10/20), 'I am also the seed of all beings' (10/39), 'Everything
which is glorious, brilliant and powerful know that to be a
manifestation of a spark of My splendour' (10/42), 'I stand
supporting the entire universe with a single fragment of Myself
(10/42)-having heard these words Arjuna felt that his delusion
was destroyed. But in fact his delusion was partly destroyed, it
was not destroyed totally.
Link:-How Arjuna's delusion was dispelled, is explained

by him, in the next verse.
~cllcql4' ~ ~ ~ fCl'RI'(~n~ I
~: ChqHq"l~ ql~I(QOlql1:r '€I10l!0ll4¥{II ~ II
bhavapyayau hi bhutanam srutau vistaraso maya
tvattah kamalapatraksa mahatmyamapi cavyayam
From You, 0 lotus-eyed, I have heard in detail, an account
of the origin and dissolution of creation and also of Your
immortal glory. 2
Comment:-
'Bhayapyayau hi bhiitanam srutau vistaraso maya'<-The Lord
declared, "I am the origin (source) of the entire creation, and in
Me again, it dissolves. There is no other source, besides Me"
(Gita 7/6-7); "Whatever beings, there are, born of sattva, of rajas
or of tamas, know them all, as evolved from Me alone" (7/12);
"Diverse feelings, of creatures emanate, from Me alone" (10/4-5);
"I am the source of all creation; everything in the world, moves

because of Me" (10/8); "I am the beginning, the middle and
also the end, of all beings" (10/20); and "I am the beginning and
the end and also the middle of all creation" (10/32). So, Arjuna
says that he has heard in detail, an account of the origin and
dissolution of beings. He means that all the beings evolve from
Him, live in Him and merge in Him i.e., He is all in all.
'Mahatmyamapi cavyayams--Arjuna wants to say, that he
also heard of His immortal glory, as explained by Him, in the
seventh verse of the tenth chapter, that he who knows in reality,
His divine power and glory, is endowed with unfaltering Yoga
of devotion.
The Lord's glory, has been called immortal, because after
knowing His divine glory and power in reality, one is endowed
with devotion, which is immortal, because the Lord Himself is
immortal, so devotion for Him, should also be immortal.
Appendix-In this verse Arjuna from his point of view tells
the reason how his delusion was dispelled. 'Mahatmyamapi
cavyayam'-Here by the term 'api' it is interpreted that Arjuna
heard the Lord's perishable glory and also heard His imperishable
glory. 'Bhavapyayau hi bhiitanamt-c-this is God's perishable viz.,
changeable glory. A man may be connected with God in any
way-this will lead him to salvation-this is God's imperishable
viz., immutable glory. It means that the real as well as the unreal,
all is only God-'sadasacciiham' (Gita 9/19).
Link.·-In the next two verses, Arjuna requests Lord Kr~1JO-,

to vouchsafe a vision of His Cosmic Form.
QOCIih1eJ~ (CI&llt"Il;:j ~$Q"{ I
~ -a- ~sgt '1'6 6i,,, &I II ~ II
evametadyathattha tvamatmanam paramesvara
drastumicchaml te riipamaisvaram purusottama
Verse 31 SADHAKA-SAI'"ulVANI 1227
o Lord Supreme, You are precisely what You have declared

Yourself to be. But, I long to see Your cosmic divine form, 0
greatest of persons. 3
Comment:-
'Purusottama'<-Arjuna addresses the Lord, as the best
(Supreme) person, because no other person is equal to Him.
The same fact, has been pointed out by the Lord Himself in the
fifteenth chapter when He declares, "I am beyond perishable matter,
and superior to the imperishable soul. Therefore, I am known
in the world and in the Vedas, as the Supreme Person" (15/18).
'Evametadyathattha tvamatmanam'-Arjuna says, that
whatever has been spoken by the Lord about His virtues, glories
and divine powers, (from the seventh to the tenth chapters), is
wholly true, without any doubt.
The Lord declares, "I am the origin of the entire creation and
in Me again it dissolves" (7/6), "It has no other source, besides
Me" (7n), "All is God" (7/19), "I am Brahma (the Infinite)"
Adhyatma (Self), action, Adhibhiita (Matter), Adhidaiva (Brahms,
the creator) and Adhiyajiia (the Unmanifest Divinity)" (7/29-30).
"I am the Supreme Person, attainable by exclusive devotion"
(8/22), "All this universe, is pervaded by Me, but I don't dwell
in the beings, nor do the beings, dwell in Me" (9/4-5); "I am,
being and non-being, both" (9/19); "I am the source of all creation
and everything in the world moves, because of Me" (l0/8) and
"I support the whole universe with a single fragment of Myself'
(10/42) etc. Arjuna says, that whatever has been said, by Him
is wholly true.
'ParameSvara'-Arjuna heard Lord Krsna says, "I am Lord
of all beings" (4/6); "I am the Supreme Lord of all the worlds"
(5/29). So Arjuna addresses Him, as the Lord Supreme, because
He is the Supreme Lord, of the entire creation. ,
'Drastumlcchsmi te riipammsvaram'-Arjuna tells Lord Krsna,
that after hearing of His immortal glory, he has a firm belief in
His words; and after hearing the words, that He supports the entire
universe with a single fragment of His self, he has developed
an irresistible yearning, to see His Cosmic Form.
Secondly, Arjuna says that though He is the Supreme Ruler
of all the universes, yet it is very kind of Him to love him so
much, to act as he wishes and to answer whatever, he asks. It
is, because of His extraordinary kindness to him, that he has
developed an irresistible yearning to see that form, in whose
single fragment He supports the entire universe.
In the sixteenth verse of the tenth chapter, Arjuna requested
Lord Krsna to describe in full, His divine glories. In response to
his question, Lord Krsna while describingHis divine glories, in the
beginning and at the end, told him that there was no end to His
divine glories (10/19,40). So, He gave only a brief description.
But, here Arjuna requests Him to show him His divine form
(only one), but Lord Krsna says to him, "Behold in hundreds
and thousands, My multifarious divine forms" (1115). As in this
mortal world, if a greedy person demands a lot, from a donor,
he gets only a little; but if he demands a little hesitatingly, the
donor gives more. Similarly, first Arjuna requested the Lord to
describe His divine glories in detail, so He described in brief.
But, here Arjuna becomes cautious and hesitatingly prays to Lord
Krsna, to reveal that form to him, if He deems it fit. The Lord,
is influenced by this hesitating mood and asks him to behold
His multifarious divine form, in hundreds and thousands.
Also Lord Krsna while sitting in a part of Arjuna's chariot
said, "In a part of this body of Mine, the entire creation (having
infinite universes) pervades." So Arjuna, developed an irresistible
yearning to see that form of His.
Appendix-Arjuna means to say to the Lord, "0 Lord! Having
heard Your words, I have understood You well and there is no
doubt about it. Only You are all-this is exactly the same. Now
only Your cosmic divine form is left to be seen."
The gospel can be preached in two ways-by utterance and

by demonstration. In the tenth chapter the Lord described His
entire form and declared, "I stand supporting the entire universe
with a single fragment of Myself'. Now in this chapter Arjuna
requests Lord Krsna to show him His cosmic form.
q;:ll;(4 ~ d'i0Cf4 -qm ~ vm I

~m rn:fr ~ ~ "W(;II(qI~q&l'*( II ~ II
manyase yadi tacchakyarit maya drastumiti prabho
yogesvara tato me tvam darsayatmanamavyayam
o Lord if You, think that this cosmic form could possibly
be seen by me, then, 0 Lord of Yoga, reveal to me that
imperishable form. 4
Comment:-
'Prabho'-The term 'Prabho', means Omnipotent. Arjuna
uses this vocative 'Prabho', for Lord Krsna to indicate, that He
is Omnipotent. So, even if he is not agreeable, the Lord, by
His grace and power could enable him, to have a vision of His
divine form.
'Manyase yadi tacchakyaril maya drastumltl'<-Arjuna says to
Lord Krsna, that even if He does not reveal His divine form to him,
he will believe His words, that His form is the same as He has
described, but he is not qualified and deserving to behold it. Thus,
Arjuna does not doubt the Lord's statement in the least, rather he
has full faith in it. So he prays to Him, to reveal to him His divine
form, if He thinks it possible for him, to see it.
'Yogesvara'i--By using the address 'Yogesvara', Arjuna
says that He is the Lord of all Yogas (Disciplines), such as the
Disciplines of Devotion, of Action, of Meditation, of Knowledge
etc. So by His power, He could enable him, to behold His
divine Cosmic Form.
Arjuna, in the seventeenth verse of the tenth chapter, used

the term 'Yogin' but now he uses the term 'Yogesvara' (the Lord
of Yoga) i.e., the Master of all the Yogas, because now there is
a lot of change in his attitude, towards the Lord.
'Tato me tvarit da..sayatmanamavyayam'- Arjuna prays to
Lord Krsna, to reveal to him His imperishable form, from which
infmite universes emanate, in which they remain established, and
in which they again merge.
Appendix-The cosmic form of the Lord has been called
'avyaya' (imperishable) which proves that the entire universe
is the Lord's manifestation. Being imperishable it does not cease
to be totally (Gita 15/1). In fact the mutable (the unreal) and
the immutable (the real)-both combinedly is the entire form
of God-'sadasaccahamaIjuna'. Insentience. appears because of
one's own attachment and ignorance.
Link:-After listening to Arjuna's humble prayer, the Lord

asks him to behold His Cosmic Form.
~J7qljqJil
~ 1)' ~ ~ ~ld~nS?l·'t'hS'E5l~I: I
~·~~~II""II
sfibhagaviinuviica
pasya me partha riipal}i sataso'tha sahasrasah
nanavidhani divyani nanavarI}akrtini ca
Behold My forms, 0 Partha (Arjuna), hundreds and thousands,
multifarious and divine, of various colours, sizes and shapes. 5
Comment:-
'PaSyame partha riipal}i sataSo'tha sahasraSal}'-Listening to
the humble and hesitating prayer of Arjuna, the Lord, was very
much pleased with him. So He addressing him as 'Partha' (the
son of Prtha, Kunti), asks him to behold His forms, by hundreds
and thousands i.e., innumerable forms. Thus, the Lord explains
that as His divine glories are infmite, so are His forms.
'Nanavidhani divyani nanavan:takr1ini ca'-Now, the
Lord describes the characteristics of those forms. They were
heterogenious in character, consisting of different shapes, colours
and sizes.
As a particle of the earth, is earth in miniature, this world,
being, a fragment of the Lord having a Cosmic Form, is nothing
besides the Lord. But, it is not manifest to all, in its divine
form, it is manifest only in its worldly form. It is so, because
a man, instead of beholding the Lord, see only, the perishable
world. As the Lord, even in an incarnation, is not manifest to
all (Gita 7/25), He appears, only, as a common man, to all;
similarly, the universal form of the Lord is seen as of the world,
by a common man. Here, the Lord by revealing Himself in His
divine imperishable Cosmic Form, calls upon Arjuna to behold,
His divine forms.
Appendix-Arjuna, regarding himself as incapable
(undeserving) requests the Lord to show him His cosmic- divine
form if He so wills. But the Lord asks him to behold His hundreds
and thousands forms. It proves that, if something is left at God's
will, it is more beneficial than what is desired with one's own
will, and expected with one's own intellect. The reason is that
a man may learn several sciences, arts and crafts etc., study
several scriptures, yet his intellect is meagre and limited. The
more simple (innocent), helpless and free from pride a striver
is, the more he will know about God. Pride is an obstacle in the
way of knowing God. The more sensible a man thinks himself
to be, the more insensible he remains. By assuming himself
sensible, he becomes a slave to sensibility. The more free from
the pride of sensibility he is, the more sensible he is.
Link:-In the previous verse, the Lord called upon Arjuna to

behold His Cosmic Form, of various colours and shapes. Now
in the next verse, He asks Arjuna to behold the gods and other
wonders, in His body.
q~illr~till;q~:k:6s(l ...fri Q'6d'Rtm I

d4[;e:jCi£i!'{ClffUT ~~ ~ II ~ II
pasyadityanva~iinrudranasvinau marutastatha
bahiinyadr~tapiirval}i pasyascaryfu;li bharata
Behold in Me, 0 Bharata, the twelve sons of Aditi, the eight
Vasus, the eleven Rudras (gods of destruction), the two Asvim"Kumaras
(the twin physicians of gods) and the forty-nine Maruts (wind-gods)
and many more marvels, never revealed before. 6
Comment:-
'Pasyadityanvasunrudranasvlnau marutastatha'-The twelve
sons of Aditi are-e-Dhata, Mitra, Aryama, Sakra, Varuna, Arnsa,
Bhaga, Vivasvan, Pii~a, Savita, Tvasta and Visnu (Maha. Adi.
65/ 15-16).
The eight vasus are-Dhara, Dhruva, Soma, Ahah, Anila,
Anala, Pratyiisa and Prabhasa (Maha, Adi. 66/18).
The eleven Rudras are-Hara, Bahuriipa, Tryambaka,
Aparajita, Vrsakapi, Sambhu, Kapardi, Raivata, Mrgavyadha,
Sarva and KapIDI (Harivarnsa. 1/3/51-52).
Asvinikumaras, are the twin born physicians of gods.
The forty-nine Maruts (wind-gods) are-5attvajyoti, Aditya,
Satyajyoti,Tiryagjyoti, Sajyoti, Jyotisman, Harita, Rtajit, Satyajit,
Susena, Senajit, Satyamitra, Abhimitra, Harimitra, Krta, Satya,
Dhruva, Dharta, Vidharta, Vidharaya, Dhvanta, Dhuni, Ugra,
Bhima, Abhiyu, Saksipa, Idrk, Anyadrk, Yadrk, Pratikrt, Rk,
Samiti, Sarnrarnbha, Idrk~a, Purusa, Anyadrksa, Cetasa, Samita,
Samidrksa, Pratidrksa, Maruti.Sarata, Deva, Disa, Yajuh, Anudrk,

Sarna, Manusa and Vis (Vayupurana 67/123-130).
The Lord, calls upon Arjuna to behold them all, in His
Cosmic Form.
These thirty-three varieties of gods, are the principal ones.
The forty-nine Maruts (wind-gods), are regarded as separate from
the thirty-three varieties of gods, because they were transformed
from demons to gods. So the Lord, has separated them from
other gods, by using the term 'tatha' (and) (also).
'Bahimyadrstaptirvanl pasyascaryal}i bharata--; The Lord,
asks Arjuna to behold such marvels in those forms, which he
might have neither seen, nor heard of nor imagined, nor thought
of. After beholding such forms, a person is wonder-struck and
left aghast.
Appendix-In the preceding verse the Lord asked Arjuna to
behold His forms· of various kinds, colours, sizes and shapes
in His cosmic form; now in this verse He mentions the same
in detaiL
The Lord means to say that all gods are His manifestations
only viz., He has revealed Himself in the forms of those gods
(Gita 9/23).
Link:-After hearing the Lord's order to behold His cosmic

form, Arjuna may be curious to know where to behold it. So the
Lord declares.
~.
rChfeT .
\iF.I~~ q~('11~ fI'cHI'iI"'1( I
l:Il:f ~ 1'S1~~1 _ I I \9 II
-.:>
ihaikastharh jagatkrtsnam pasyadya sacaracaram
mama dehe gudakesa yaccanyaddrastumicchasi
o conqueror of sleep Arjuna, now behold within this body of
Mine, the entire universe consisting of both animate and inanimate
beings and whatever else you wish to see. 7

Comment:-
'Gmlakesa'-AIjuna is addressed as 'Gudakesa because he
was the conqueror of sleep. The Lord by addressing Arjuna as
Gudakesa, invites him to observe His cosmic form, attentively
giving up indolence.
'Ihaikastham jagatkrtsnam paSyadya sacaracaram mama
dehe'-At the end of the tenth chapter, the Lord declared, that
He supports the whole universe, with a single fragment of His
self. So, Arjuna developed a desire to see his cosmic form,
Therefore, the Lord calls upon Arjuna to behold, within a part
of His body the entire creation, consisting of both animate and
inanimate beings, while He is sitting in front of him with the
horses bridle and a whip, in His hands. The Lord says that in
His body, wherever he looks, he will see, infinite universes. The
word 'Cara' stands for all creatures possessing mobility, such as
men, gods, genies, demons, ghosts, beasts and birds etc., while
'Acara', denotes things devoid of motion, such as trees, plants
and hills etc., and 'Adya', here means now. The Lord means to
say, that there is no reason for any delay, for Him to reveal His
cosmic form. So He reveals it, the moment Arjuna expresses
his earnest desire to behold it.
'Yaccanyaddra~tumicchasi'- By this expression, Lord Krsna
wants to convey to Arjuna, that he can perceive, not only the
incidents relating to the present, but also of the past, and the
future. Moreover, Arjuna had a doubt, whether they would win
the war or the Kauravas, would (GWi 2/6). So Lord Krsna asks
him to perceive at that moment, in a part of His body, a scene
of his own victory, and his enemy's defeat.
The Lord, in the seventh verse of the tenth chapter, declared,
"He who knows in reality, the divine glory and power of Mine,
Verse 7] SADHAKA-SAJluIvANI 1235
is endowed with, unfaltering Yoga of devotion. "Hearing this

statement, Arjuna by offering praise and prayer to Him, requested
Him to describe His divine glories. Similarly, by hearing the
Lord's statement, that He stands supporting the whole universe
with a single fragment of His self, Arjuna prays to the Lord to
reveal to him, His cosmic form. If the Lord had not made this
statement, Arjuna would have not prayed to Him, to reveal His
cosmic form. It means, that the Lord by His own grace, wants
to reveal to him His cosmic form.
A similar incident occurred, when Arjuna asked Lord Kr1?I).a
to place his chariot, between the two armies. Lord Krsna placed
the chariot between the two armies in front of Bhisma and Drona
and said, "Arjuna, behold these Kauravas" (1/25). It indicates,
that the Lord wanted to preach the gospel, of the Gita. If the
Lord, had not said so, and Arjuna had not seen his kinsmen, he
might not have grieved, and the Lord might not have preached
the gospel of the Gmi. It means, that the Lord by His grace, has
preached the gospel of Gita, of His own accord.
Appendix-The Lord orders Arjuna to behold the entire
universe in a single fragment of His body. It proves that Lord
Kr1?I).a is entire and in a fragment of His body He holds the
entire universe.
'roma roma prati lage kotl koti brahmanda'-c-
(Manasa, Biila 201)
The Lord is clearly showing this fact. When the Lord holds
the entire universe in a fragment of His body, then what remains
besides Him? All is only God. Therefore the Lord says to Arjuna,
"Whatever you want to see, all this you can see in My cosmic
form." Arjuna wanted to know the result of the war, which he saw
in the cosmic form of the Lord (the chief warriors were rushing
head long into the Lord's fearful mouths) (Glta 11/26-27).
Link:- The Lord, in the previous three verses, called upon

Arjuna to behold His cosmic form, four times by using the term
'Pasya' (see). But Arjuna in spite of his best efforts could behold
nothing. So the Lord (knowing the cause of Arjuna's failure to
see that form), bestowing upon him a gift of divine vision, for
him, to behold His cosmic form.
... ~ l:It ~1q:q:9 S(lgtl~;)CI ~ I

*
~ ~ ~: ~. it i4l.I&~II c II
na tu mam sakyase drastumanenaiva svacaksusa
divyarit dadami te caksuh pasya me yogamalsvaram
But you cannot view Me,with these human eyes of yours;
therefore I grant you divine vision with which, behold My divine
power of Yoga. 8
Comment:-
'Na tu marh sakyase drastumanenaiva svacaksusat--Lord
Krsna, knew that His transcendent form, could not be seen,
with ordinary human eyes, because their power is very poor and
limited, and these can see, only the objects of nature such as
men, beasts and birds etc., but cannot behold His form, which
is beyond the reach of senses, mind and intellect.
'Dlvyam dadami te caksuh pasya me yogamaisvaram--; By
His power of Yoga, the Lord bestowed upon Arjuna the divine
faculty, in order to enable him to have a vision of the spiritual
objects, beyond the reach of sense-organs, as well as, His cosmic
form, with his human eyes.
The term, 'Pasya', has two meanings-to see with intellect
(discrimination), and to see with one's eyes. In the verse of the
ninth chapter, it is related perceiving with intellect, while here,
the context is of seeing with eyes.
I An· Important Fact I

Suppose the word 'Gila', is written somewhere. An illiterate
person, just notices black marks, a man having knowledge of

letters, can see the letters, but an educated person who is a scholar,
and who has studied the GIta, thoroughly, after having a look at
the word 'Gita', thinks of its chapters, verses and its gospel etc.
Similarly, when the Lord bestowed upon Arjuna divine eyes,
he could see the uncommon cosmic form of the Lord and its
divinity, which are beyond the power, of ordinary intellect.
Now, a doubt, arises, when Arjuna said to Lord Krsna, in
the fourth verse, "If you think that it can be seen by me, then
reveal to me, Your imperishable form", the Lord should have
said as in the eighth verse, "You can't see Me with your human
eyes, therefore, I give you divine eyes." But, the Lord ordered
him to behold His cosmic form. When he was unable to behold
that form, the Lord bestowed upon him divine eyes. Why?
The Lord has done so, in order to indicate how His grace
extends to strivers, by degrees. Actually, the Lord is very much
gracious. He showers His grace, upon His devotees, in various
strange manners. In the Gita the Lord, through his preachings
by changing his attitude, towards his duty, described His divine
glories, and aroused curiosity, in Arjuna. So by Lord's inspiration,
Arjuna prayed to Him, to tell him once more, in detail, His
power of Yoga and His glories, for he knew no satisfaction
in hearing His sweet words. Having described His glories, the
Lord announced that He stobd holding the entire universe with a
single fragment of His self,l So Arjuna, prayed to Him to reveal
to him His cosmic form, with infinite universes. Thus the Lord
revealed His cosmic form, and ordered Arjuna again and again,
to behold it. But, when Arjuna was unable to view the cosmic
form, the Lord bestowed upon him divine eyes. It means that,
when a devotee takes refuge, in the Lord, He shoulders the whole
responsibility, of meeting all needs of the devotee.
Appendix-The verb 'pasya' has two meanings-'to know'
and 'to see.' In the fifth verse of the ninth chapter this term in
the expression 'pasya meyogamaisvaram' has been used in the

sense 'to know' and here the expression 'pasya me yogamaisvaram'
this term means 'to see' the cosmic form of the Lord. It means
that whatever is to he known; is God, and whatever is to be seen,
is also God. There is nothing else besides God. In this chapter
there is singularity of seeing the Lord's divine form rather than its
description. Therefore Safijaya at the end of the Gmi mentioned
the singularity of the dialogue and also the singularity of the
Lord's cosmic form (18/76-77).
The Lord's cosmic form was divine, therefore the Lord
endowed Arjuna with divine eyes to behold His divine form.
Link:-In the next verse, Safijaya describes to Dhrtariistra the

nature ofthe divine cosmic body, revealed by the Lord ofArjuna.
~~
QOC4 iiCkCt I 'ffift '( I \if .... ~ I <:11 i} SHU &ft: I

'~hUqlfl ~ '1Rlt ~~ II ~ II
saiijaya uviica
evamuktva tato rajanmahayogesvaro harfh
darsayamasa parthaya paramam rupamaisvaram
Saiijaya said:
o King, having spoken thus, the Supreme Lord of Yoga, Hari
(K~.,a), showed to Partha (Arjuna) His supremely divine form
(ViSwariipa).* 9
Comment:-
'Evamuktvii tato......•..•riipamaiSvaram'-'Evamuktva', denotes
the topic of the preceding verse, when the Lord declared, "You
* Safijaya was bestowed upon the divine vision by Vedavyiisa. So he also
beheld the Lord's cosmic form (aim 18n?). Now Saiijaya, describes this cosmic
fonn to Dhrtarastra,
can't see Me with your human eyes, therefore I give you divine
eyes. With these behold My divine power, of Yoga."
In the fourth verse, Arjuna addressed Lord Krsna as the
Lord of Yoga, while here Safijaya addresses Him as the Supreme
Lord of Yoga. It means, that the Lord revealed His hundreds
and thousands of multifarious divine forms, while Arjuna wanted
to behold only one. If a devotee, has a little inclination towards
the Lord, He ·by His limitless power, enhances that inclination.
The form, which was called by Arjuna, in the third verse, as
divine, has been called by Saiijaya here, as supremely divine.
It means that the Lord Krsna, the great Lord of all the Yogas,
reveals such an uncommon, singular, and wonderful 'cosmic form,
that even such a valiant, steady and self-controlled warrior, as
Arjuna, who has been granted divine vision by the Lord, has
to say it is hard to gaze at (11/17), 'My mind is tormented by
fear' (11/45), and the Lord had to console him by asking him
to be free from fear (11149).
Appendlx-s-Safijaya calls Lord Krsna 'mahayogesvara' by
which he means that Lord Krsna is the Lord of all Yogas. There
is no Yoga whose lord He is not. All Yogas are within Him.
Arjuna called Lord Krsna 'Yogesvara' (1114), but Saiijaya
calls Him 'mahayogesvara'. The reason is that Saiijaya already
knew Lord Krsna really and more deeply than Arjuna knew. More
than Safijaya the Lord was known to Vedavyasaji, It was by the
grace of Vedavyasaji that Saiijaya heard the dialogue between
Lord Krsna and Arjuna-'vyasaprasadacchrutavanetadguhyamaharh
param' (Gita 18/75). More than Vedavyasaji, the Lord knew
Himself by Himself (Gita 10/2, 15).
Link:- Safijaya describes the Lord's supreme divine form

in the next two verses.
3'1" Ch €I Cf?I"'IlI"'I q" Ch I~d«~A1:L I
~ fa:&lI"Ch)tldlY)~1I ~o II
T~Cl4ql@04IUHQt f~Cl4"I"tlI"i~q"1'(1
~~ .a,ClQ"1:a ftrsaffiii&'(11 ~~ II
anekavaktranayanamanekadbhutadarSanam
anekadivyabharanam divyanekodyatiiyudham
dlvyamalyambaradharam divyagandhanulepanam
sarvascaryamayam devamanantam vtsvatcmukbam
That Supreme Deity of countless mouths and eyes, presenting
many a wonderful sight, decked with unlimited divine ornaments,
wielding many divineweapons,wearing divinegarlands and clothes,
besmeared all over with divine perfumes, all wonderful and infinite
with faces on all sides.Such a divine cosmicform, the Lord revealed
to Arjuna. 10-11
Comment:-
'Anekavaktranayanani'-All the mouths and eyes of the
Supreme Deity, were divine. The mouth, eyes, anTIS and legs
etc., of other beings, seen in his cosmic body were also His,
because He had revealed Himself, as the Supreme Deity is His
cosmic form.
'Anekadbhutadarsenams--In the cosmic body of the Lord,
innumerable, unusual and marvellous forms, shapes and colours,
were beheld by Arjuna.
'Anekadivyabharanam's--All the ornaments of diverse forms on
hands, feet, ears, noses and necks in the cosmic body of the Lord,
were divine, because the Lord revealed Himself in ornaments.
'Divyanekodyatayudham'e-The Lord held, in His raised
hands, many divine weapons, such as discus, club, bow, arrows
and spear etc.
'Divyamalyambaradharam'c-The Lord in his cosmic form,
had many divine garlands of flowers, gold, silver, pearls,
gems etc., around His neck, and was clad in various kinds of
divine costumes of red, yellow, green, white, brown, and many
other colours.
'Divyagandhanulepanam'-The Lord in his cosmic form,

was besmeared with divine fragrances, such as musk, sandal
and vermilion pastes on His face, head, as well as, allover his
body.
'Sarvascaryamayam devamanantam vlsvatomukham'- The
cosmic body, revealed by the Lord, was infinite and unbounded by
space and the innumerable faces, forming part of that body covered
all sides. Everything in the cosmic form, was wondrous.
If a man thinks that he is bathing in the Ganges at Haridvara,
though there is neither Haridvara nor the Ganges, yet his mind
forms different images of Haridvara, the Ganges, bridge and
people bathing there, similarly, the Lord manifested Himself in
numberless forms, with ornaments, weapons, garlands, clothes
and perfumes etc.
It is mentioned in the Srfmadbhagavata, that when
Brahma, the creator, stole some calves and the cowherds of
Lord Krsna, the Lord manifested Himself, not only as calves
and cowherds, but also as canes, horns, flutes, clothes and
ornaments (Srimadbha, 10/13/19).
Appendix-In the second chapter there is mention of the
marvellous nature of the soul which is a fragment of God (GIla
2/29). Here is the mention of the wondrous (marvellous) form of
the Lord. The more the Lord is beheld, the more singularity is
perceived in Him. The singularity of the Lord is infmite (endless).
Link:-In the next verse, Saiijaya describes the effulgence,

of the Lord's cosmic form.
~ ~fI~'f-If4 ~I
~~: flCi:('n m fi!'l1~lfI'R1fi!'1 q~I(q"": II ~ ~ II
divi siiryasahasrasya bhavedyugapadutthiti
yadi bhal} sadr§i sa syadbhasastasya mahatmanah
If the eJfuIgence of a thousand suns blazed forth aU at once in the

sky, that would hardly match the radiance of the mighty Lord 12
Comment:-
'Divi siiryasahasrasya bhavedyugapadutthiffi yadi bhal} sadrsi
sa syadbhasastasya mahatmanal;1'-As the light of thousand stars,
twinkling together in the sky, cannot be compared with the light
of the moon, and as the light of a thousand moons, cannot be
compared with the light of the sun, similarly, the splendour of a
thousand suns shining all at once, in the sky, cannot be like that
of the cosmic form, of the Lord. It means that the splendour of
the Lord was incomparable. The reason is, that the effulgence of
the sun is material, while the splendour of the Lord was divine.
So, the splendour belonging to two different categories, cannot
be compared, only an indication can be given. Therefore, by
referring to the brilliance of a thousand suns, Safijaya is, hinting
at the effulgence of the cosmic form.
Appendix-The light (splendour) of a thousand suns shining
all at once in the sky, can't match the radiance of the Lord
because the radiance present in the sun has also emanated from
God (Gita 15/12). There may be the light of thousands of suns,
but that light is material while the Lord's light is not material
but divine.
Link:-After describing the Lord's cosmic form, and its

splendour, Saiijaya, in the next verse, describes that Arjuna
beheld the universe, in the cosmic form of the Lord.
fI~ Cfi'l'4 'i1~It¥ffii ~m I

3'lq~lI~Cla:CI'(4 ~qIO:SCl'RIGI II ~ ~ II
tatraikastharit jagatkrtsnam pravibhaktamanekadha
apasyaddevadevasya sarire pa~4avastada
Then Arjuna, saw unfolded in that Supreme Deity, the whole
Verse 13] SADHAKA-SAN'J1vANI 1243
universe with its many divisions concentrated at one place. 13

Comment:-
'TatraikasthariJ. jagatkrtsnam pravibhaktamanekadha'- Atjuna
with divine eye, beheld the entire univese with its manifold
divisions, such as the gods, human beings, beasts, birds, earth,
ocean, sky and stars etc. It means, that Arjuna in a part of the
body of the Lord, beheld the entire universe, with animate and
inanimate beings, divided into different worlds, as a world of
the gods, and a world of human beings, and so on.*
'ApaSyaddevadevasya satire pfu.l4avastada'-'Tada' means
that Atjuna saw Lord Krsna's cosmic form, as soon as, He
revealed it. 'Apasyat' means, that Arjuna saw the same form,
which the Lord revealed to him by bestowing upon him divine
vision. Arjuna, saw the same cosmic form, as has already been
described by Saiijaya.
As the world of the gods, is superior to the mortal world,
so is the Lord far superior to the world of the gods, as all the
worlds including the paradise, the world of the gods are of
matter, while the Lord is beyond Matter. So God, is the Lord
of the gods.
Appendix-Arjuna beheld in the body of the Lord, the
whole universe with its many divisions concentrated at one
place-e-creatures born from the womb, creatures born from
eggs, vegetation sprouting up from the earth, louse etc., born
of sweat, immovable and movable creatures, birds etc., which
* In SrImadbhiigavata there is an anecdote. Once Yasoda beheld the Lord's
cosmic form in Krsna's small mouth. Think over it that out ofinfmite universes
there is one universe in which there is India. In India there is Vraja zone. In
Vraja zone there is Nandagaon. In Nandagaon there is Nanda's house. In Nanda's
house the child Kr~I)a is standing. Krsna's mother named Yasoda threateningly
asked Him why He had eaten dust and ordered Him to open His mouth. When
He opened His mouth, Yasodii beheld the entire world, Nandagaon, Nanda's
house and also herself (Srfmadbhagavata 10/8/39). Similarly Arjuna also
beheld the entire universe in a part of the Lord's body.
1244 SRlMADBHAGA vADGITA [Chapterll
fly in the sky, creatures which live in water and creatures that
live on the earth. The universe may seem to be endless but it is
held in a fragment of the Lord's body (Gita 10/42). In whatever
part of the Lord's body, Arjuna had a look, he saw the infinite
universes there.
Linkt-s-Saiijaya in the next verse, describes how Arjuna felt,

after beholding the cosmic form of the Lord.
~ ~ &J2:tlql ~"'~4: I
"(f(f:
gU114 WHftl ~ ~II ~~ II
tatah sa vlsmayavisto hrstaroma dhanafijayah
praJ.1amya - sirasa devam krtafijalirabha~ata
Then Dhanafijaya, struck with wonder and his hair standing
on end, bowed before the divine Lord, and with joined palms,
addressed Him, thus. 14
Comment:-
'Tatah sa vlsmayavlsto hrstaroma dhanafijayal}'-Arjuna was
overwhelmed with wonder, at the sight of the cosmic form of
the Lord, because he had noteven dreamt of, such a form. His
joy, knew no bounds after thinking of the Lord's grace, and his
hair stood on an end.
'Pranamya sirasa devam krtafijalirabh~ata'-After perceiving
the Lord's uncommon grace, Arjuna felt highly grateful to Him,
and he was so much inspired with a feeling of deep reverence,
for the Lord that he bowed his head with utmost reverence,
to the Lord. He thought, that he could do nothing more tban,
bowing his head i.e., surrendering himself to Him. So, he with
joined palms, laying his head at the feet, of the Lord began to
offer his praises, to the Lord's cosmic form.
Verse 15) SA.DHAKA-SANJIVANI 1245
Link:-Arjuna overwhelmed with joy and wonder, and

describing the sight, which he saw in the Lord's cosmic form,
makes a rapturous utterance, offering his praise, to Him, in the
next three verses.
~dC{ff.I
q~41f1:r acti'R'1C1 ~ ~
ii*6I1 ol¥Oil~i ChJOjHlfI"'1~
"Pffm ~m fa:all~1I ~~ II
arjuna uvdca
pasyami devamstava deva dehe
sarvamstathabhutavlsesasanghan
brahmanamisarh kamalasanastha-
mr~irilsca sarvanuragamsca dlvyan
Arjuna said:
o Lord, I see within Your body all the gods and multitude
of different beings; observe Brahma seated on His lotus-seat, Siva
and all the sages and celestial serpents. 15
Comment:-
'Pasyam] devamstava deva dehe sarvamstathabhutavlsesa-
sangban'<-With divine eyes, Arjuna, was able to behold not
only multitude of beings, but also paradise, the abode of the
gods, and also the entire universe with Brahma, the creator,
Visnu, the preserver and Mahesa, the destroyer.
'Brahmanamlsam kamalasanasthami--Arjuna says, that he
beheld Brahma seated on a lotus-seat. This lotus-seat is the
one that sprang from the navel of Lord Visnu, It means, that
Arjuna saw the stalk of the lotus and also the place, from where
the lotus sprang up. It shows that he had a vision of Visnu, the
progenitor of Brahma. He also saw Lord Siva, sitting in his
abode, under the banyan tree, on mount Kailasa.

'~irilSca
sarvanuragamsca divyan'-Arjuna, beheld the
sages, living on the earth and divine serpents, living in the
underworld.
In this verse, Arjuna's statement affirms that he beheld, the
three worlds-the earth, the paradise and the underworld, in
Lord Krsna's body, with three division concentrated at one place
(Gita 11/13). Besides them, he also beheld the abodes of Brahms,
Visnu and Mahesa, as well as, those three chief deities. This is
all due, to the glory of the divine eyes, bestowed by the Lord.
When Lord Krsna declares, that He holds the entire universe
in a limb of his body, Arjuna prays to Him, to reveal His divine
form to him. So Lord Krsna asks him to behold the entire universe,
in His one limb (1117). Safijaya who was offered divine vision
by Vedavyasa, also declares that Arjuna saw in the person of
that Supreme Deity, comprised in one limb, the whole universe,
with its manifold divisions (11/13). But Arjuna, here (in 11/15)
declares that he beholds multitudes of different beings; he does
not use the expression 'Ekastham' (resting at one place). The
reason, is that wherever Arjuna saw, he beheld, only His cosmic
form.. At that time, Arjuna did not look at the Lord, Who was
acting as his chariot-driver. So he beheld only, his cosmic form.
But the Lord revealed the entire universe in his one limb, and
Safijaya also beheld the Lord sitting as a chariot-driver, in the
chariot as well as, His cosmic form. So, both of them, use the
term, 'Ekastham' (concentrated at one place).*
Now a question arises, in which limb according to Lord
Krsna, as well as Safijaya, Arjuna, beheld the cosmic form.
* The term 'Ekastham'(concentrated at one place)has been used both by the

Lord and by Safijaya. So it should be assumedthat Arjunaalso beheldthe cosmic
form in a limb of the Lord.
Verse 16] . SADHAKA-SANJIVANI 1247
The answer is, that it is very difficult to mention a particular

limb, because millions of universes, are held in a pore of
His body. It means, that He holds infinite universes, in each of
His limbs.*
Appendix-Arjuna in the cosmic form of God sees gods,
living beings, Brahmaji, Lord Visnu, Lord Sankara, sages, celestial
serpents and the multitude of different beings. It means that Arjuna,
while sitting in the mortal world, sees the abode of gods, the
abode of Brahms, the abode of Lord Visnu, Kailasa, the abode
of Lord Siva and the world of celestial serpents etc. Therefore
whatever is said and heard, all that is held in a fragment of
God. God may be endowed with form or He may he formless,
He may be the biggest or the smallest, He remains endless. The
entire creation is born of Him, resides in Him and merges into
Him, but He ever remains the same.
3i?i Ch iSf I[cf(C1 Cf3I ?i 5i

~ (elf ~S~9fI*,ql{l
~ ';f ~ ';f 'l~'R1C11 Rt
~ ftrwm ftr~11 ~~ II
anekabahudaravaktranetr3lh
pasyaml tvam sarvato'nantariipam
nantam na madhyam na punastavadim
pasyami visvesvara vlsvarfipa
o Lord of all universe, I behold You, endless in forms on all
sides, with numerous arms, bellies, faces, and eyes. 0 Universal
Form (Viswariipa), I see, neither Your beginning nor middle
nor end. 16
* Infinite universes rise up from each of your pores and fall down again
in the same way as particles of dust appear flying in the rays of the sun coming
through a window screened with netting (Srimadbha, 10/14/11).
} 248 SR~DBHAGAVADGITA [Chapter l l
Comment:-
Arjuna uses, two vocatives 'Visvanipa' (Universal Form),
and 'Visvesvara' (Lord of the universe), to convey that this
universe is nothing but His manifestation, and that He is also
the Lord of the entire universe. The body of a human being,
is insentient, while its master, the soul is sentient. But, there
is no such distinction in the cosmic form of the Lord. In this
form, everything is sentient. By the vocative 'Visvariipa', Arjuna
declares, that He is the body and by the vocative 'Visvesvara'
Arjuna means, to say that He is the master of the body.
'Anekabahiidaravaktranetram'-Arjuna saw the Lord, with
countless arms, bellies, mouths (faces) and eyes.
'PaSyamitvariJ. sarvato'nantariipam'-Arjuna, saw His
innumerable forms, extended on all sides.
'Nantam na madhyam na punastaviidim'-The cosmic body,
as was revealed to Arjuna, was infinite, on all sides. Arjuna
could know neither its beginning, nor middle, nor end, because
there was no limit in it.
Arjuna, first used the term 'end', because he wanted to see
the end of His body, on all sides, to know His stature. But, when
he was unable to see it, he tried to see the middle and then the
beginning, but it was of no avail. The order in which Arjuna
viewed cosmic form is related here by this expression.
Appendix-Here is the description of the endlessness of the
Lord's cosmic form. Even His fraction is also inftnite. As in ink,
is there any place where there is no script? In gold, is there any
place where there are no ornaments? Similarly what is not there
in God viz., naturally all is there in God.
~~
d-JI'(IM
q~lIlftr ~ ~~ ~"t~1
tJHI'1~I~¥OB.. i\lIi( II ~\9 II
klrltlnam gadlnarh cakrlnam ca
tejorasiril sarvato diptimantam
pasyam] tvam durnlrlksyam samanta-
ddlptanalarkadyutimaprameyam
I see You, wearing a diadem, holding a mace and discus, a
mass of effulgence, shining alround having a brilliance like the
blazing fire and sun, dazzling and boundless on all sides. 17
Comment:-
'Kirltinam gadinam cakrmam ca'-The Lord's cosmic form,
retained the famous emblems, club, discus and also diadem. Here
the term 'Ca' (and), should denote conch and lotus. Thus Arjuna
could behold the four-armed Lord, also in that cosmic form.
'Tejoraslmv--The cosmic form of the Lord, was a mass of
splendour i.e., there was unlimited glitter in that form. Safijaya
also, described His splendour in these words, "If there were the
effulgence of a thousand suns blazing forth, all at once in the sky,
that would hardly be, like that of the mighty Lord" (11/12).
'Sarvato diptimantam'-Being effulgence incarnate, the Lord
was shining everywhere, on all sides.
'Pasyam]: tvam durnirfksyam samantaddiptanalarka-
dyutimaprameyam'-This brilliance of the cosmic form, of the
Lord, was like that of blazing fire and sun. As brilliance of sun,
dazzles the eyes, the lord's also dazzled the eyes; the eyes could
not bear its sight. [Here it is surprising that though Arjuna was
blessed with divine eyes, to behold that form, yet it dazzled him,
because of its most wonderful effulgence.]
The splendour and effulgence, of the Lord, was limitless
and immeasurable on all sides, and no other splendour can stand
comparison with it.
Appendix-'Aprameyam'-All the forms of God, whether
}250 SRUMADBHAGAVADGITA [Chapter l l
endowed with attributes or attributeless, whether endowed with

form or formless, are boundless and His fragment, soul is also
boundless-c-anasino'prameyasya' (Gita 2/18). God is not an
object to be known because He is the knower of knowledge
even-s-vedantakrdvedavideva caham' (Gita 15/15).
'Durniriksyam'-Though Arjuna was blessed with divine
sight by God, yet Arjuna was not fully capable to see the cosmic
form of the Lord. It proves that God cannot be known even by
the power bestowed upon a man by God. Even God doesn't
know Himself completely, if He knows Himself, how will He
remain infinite?
(C(lf~ ~~d&i
"Q'tIf
(CIqW ftr~ 'Qt ~ I
(CIq~~: vrr~
fI"'tld"'t&-i ~ 1idT.q II ~G II
tvamaksaram paramarn veditavyaril
tvamasya visvasya param nidhanam
tvamavyay~ sasvatadharmagopta
sanatanastvam puruso mato me
You are I recognise, the Imperishable, the Supreme Being
(A~ara) to be realized; You are the ultimate refuge of this universe;
the protector of eternal Dharma (duty and righteousness) and You
are the eternally imperishable Being. 18
Comment:-
'Tvamaksaram paramam veditavyam-The Lord is the
imperishable Supreme Being, who is attributeless and formless,
and Who has been described in the scriptures, as the absolute
or Brahma, and Who is realized by liberated souls.
'Tvamasya visvasya param nldhanam'<-Arjuna says, that the
Lord is the ultimate resort or support, of the entire universe. At
Verse 18] SADHAKA-SMUlvANi 1251
final annihilation, the entire universe merges in Him and at the

beginning of new creation, it emanates again from Him. Thus
He is the fmal resort (abiding place), of the entire universe.
(Here Arjuna. offers praises to the Lord, Who is formless, and
is endowed with attributes.)
'Tvam sasvatadharmagopm'-Arjunasays, that when there
is, a decline of righteousness and rise of unrighteousness, the
Lord by an incarnation, destroys the evil and protects 'Sanatana
Dharma', the Dharma that has existed, since time immemorial
and shall exist forever. [Here Arjuna offers praises, to the Lord,
endowed with attributes and form.]
'Avyayal}. sanatanastvam puruso mato me'-Arjuna assumes
that the Lord is the eternal, imperishable Being, the almighty
God, Who remains imperishable, even when the entire universe,
perishes.
Appendix-Here the expression 'tvamaksaram paramam
veditavyam' denotes attributeless and formless Brahma; the
expression 'tvamasya visvasya pararn nidhanam' denotes God
endowed with attributes and formless; and the expression 'tvam
sasvatadharmagopta' denotes God endowed with attributes and
form. It means that 'nirguna-nirakara, 'saguna-nirakara' and
'saguna-sakara'<-these all joined together, is the entire form of
God, having known which nothing remains to be known (Glta
712) because there is nothing else besides Him.
Link:-After describing the wonderful cosmic form of the

Lord from the fifteenth verse to the eighteenth verse Arjuna in
the next two verses describes fierceness, terror and power of
the cosmic form.
aRTf«QUIl ;aQ""?ICl14-
Q""?Id4I~ ~I
q~~In:r (Cff
'@5Id\itfll
anadlmadhyantamanantavlrya-
manantabahum sasisiiryanetram
pasyam! tvam dlptahutasavaktram
svatejasa visvamidaril tapantam
I see You, without beginning, middle or end, infinite in power,
of infinite arms, the sun and the moon being Your eyes, the blazing
fire Your mouth; warming the universe, withYour radiance. 19
Comment:-
'Anadimadhyantam'-Arjuna saw the Lord, without a
beginning, middle or end i.e., He had no limits.
In the sixteenth verse, Arjuna also said, "I see, neither Your
beginning, nor middle, nor end." This statement conveys the
infinitude of the cosmic body i.e., infinitude in space, while
in the nineteenth verse, it is in the context of the infinitude of
time. It means, that the Lord, is beyond limits of time, space
and causation. All, the space, time and causation, are within
Him. Then how can He be encompassed by space, time and
causation. In other words, He cannot be measured, by space,
time and causation.
'Anantaviryam'-AIjuna, wants to convey, that the Lord's
power, strength, glory and energy, are unlimited.
'Anantabahum'*-The Lord is endowed, with numberless arms.
'Sa§isiiryanetram'- The sun and the moon, which illuminate
the entire universe, are the Lord's eyes. Thus, the universe is
illuminated by His light.
'Dlptahutasavaktram's--The Lord's mouth, is the blazing fire,
* In the sixteenth verse Arjuna said that the Lord had numerous arms while
here he says that He is endowed with infinite arms. It seems that there is repetition.
But actually it is not so. There is the description of the divine (mild) form of the
Lord while here is the description of His fierce and terrible form.
which receives various articles offered, when religious sacrifice,

is performed.
'Svatejasa visvamidam tapantam'-The Lord warms the
universe, with His radiance. It means, that persons, things
and incidents etc., that create unfavourable and undesirable
circumstances, to torture beings, and those who are affected
by those circumstances are, fragments of the cosmic form, of
the Lord.
Appendix-This verse means that God is endless in all ways.
The universe, which is scorched by the Lord's blazing fire is
not different from Him. Therefore He, Who scorches with the
blazing fire, and the universe, which is scorched with that blazing
fire-both are the manifestations of God.
f!J Iell '3~&frfh~¥4~~ ~

a
0Q1"tf tel ~"1 ~:lH ~: I
~gl~d ~4~~ ~
Mt en 514 ~ T'l¥4r::r~T:1(q~1.11 ~ 0 II
dyavaprthivyoridamantararil hi
vyaptaril tvayaikena disasca sarvah
dntvadbhutaril rupamugrarh tavedam
lokatrayam pravyathitaril mahatman
The space between the heaven and earth and all the
spheres is pervaded by you, alone. Seeing this marvellous and
frightening form of Yours, 0 Great-Soul, the three worlds feel
greatly alarmed. 20
Comment:-
'Mahatman'-c-By this address, Arjuna means to say, that His
self is the greatest of all. None can equal it.
'Dyavapflhivyoridamantararil hi vyaptam tvayaikena disa§ca
sarval}'-The entire space, between heaven and earth, is filled,

with the Lord.
The Lord is all-pervading, He pervades all the ten quarters-
east, west, north, south, east-north, north-west,west-south, south-
east, upward and downward.
'Drstvadbhutam riipamugrarit tavedam lokatrayam
pravyathitam'-[Arjuna having described the frightening form
of the Lord, in the nineteenth verse and in the first half of the
twentieth verse, now starts describing the result of beholding
this form.] Seeing, a dreadful, uncommon, marvellous and
resplendent form, of the Lord, all the beings inhabiting the
heaven, the earth and the netherworld, are greatly alarmed and
are trembling with fear.
Though Arjuna has mentioned of the heaven and the earth,
yet he has used the expression, 'the three worlds,' which may
include the netherworld, also. The reason, is that Arjuna did
not behold these systematically one after the other. He saw the
heaven, the earth and the netherworld etc., altogether and so he
is describing these in the same manner, in which he beheld.
Now a doubt arises, why were the three worlds greatly
alarmed and trembling with fear? Did the beings of the three
worlds, also behold, the cosmic form? And if they beheld, it
then how?
The clarifIcation is, that Arjuna beheld those three worlds
within the cosmic body of the Lord. Those three worlds, were
greatly alarmed and were trembling with fear, after noticing the
terrible beasts, such as lions, tigers, snakes, as well as, death in
His cosmic body.
I A Vital Fact I
In fact, the entire universe is a fragment of the cosmic form,
of the Lord. The transience and modifIcations that appear in the
universe, are nothing but, the sport of the Lord. The Lord, as
well as his cosmic form, has His independent existence, while

the universe has no independent existence of its own. Arjuna saw
the cosmic form of the Lord, with divine eyes, while devotees
perceive this universe, as the manifestation of the Lord.
A passionate person, seeks pleasures in the universe, while a
devotee who has nothing to do with mundane pleasures, beholds
it as Lord's manifestations. As a child, regards the same woman
as its mother, a father, as his daughter, a husband as his wife,
and a lion as his prey, similarly the world, appears true with
human eyes, transitory, with discriminating eyes, and divine with
emotional eyes, and a fragment of the cosmic form seen with
divine eyes.
Appendix-The term 'tvayaikena' used in this verse means
"only You have revealed Yourself in numberless fonns-
'Vasudevah sarvam'. No one can count Your numberless forms
but in all of them only You prevail."
In God there are several kinds of wonders. He is endless
from different view-points such as space, time, thing, person,
form, knowledge and Yoga etc. Whichever we have neither seen
nor heard, nor known nor understood and which is beyond our
imagination-all that is within the Lord's cosmic form.
Link:-In the next two verses, Arjuna describes the scene of

heaven, which he beheld in the Lord's, cosmic form.
3llft it (elf ~'l"4'ij·1 ~.

~:etct{ldl: !lA1®lH41 ~ I
fCI'Hft69)Ck€l1 ~:
~(elf~: !l6Ch~IN: II ~~ II
ami hi tvam surasangha visantl
kecidbhitah prafijalayo grnant]
1256 SRflMADBHAGAVADGITA [Chapter 11
svastityuktva maharslsiddhasanghah
stuvanti tvam stutfbhih pu~kaHibhil}.
Those multitudes of gods merge in You; some in awe with
folded hands are chanting Your names and glories; bands of great
sagesand Siddhas(emancipated souls)cry "Hail HighestMajesty",
and shower praises on You with excellent hymns. 21
Comment:-
'Ami hi tviiril surasangha visanti'-When Arjuna went to
heaven, he became familiar with the gods there. So Arjuna
says, that these gods were entering the Lord's frightening form.
All of the gods, are born of Him, remain established in Him,
and again merge, in Him.
'Kecidbhitil.t pranjalayogfJ).anti'-Hosts of gods, were entering
the Lord's terrible form. The remaining gods, were much afraid
of meeting the same fate. With joined palms, therefore, they
began to utter the Lord's names, glories and praises.
Though the gods, being afraid of death, viewing the man-lion
incarnation (which was within the cosmic form), were singing
praises of the Lord. But to Arjuna, it seemed that these gods
being terrified of the cosmic form, were resorting to praising
the Lord, in His cosmic form.
'Svastltyuktva maharsislddhasanghah stuvanti tviiril stutlbhlh
pu~kalabhib'-The group of seven principal sages, the sages
living in the abode of gods and other great sages, such as Sanaka
and Sanandana etc., as well as the gods, were extolling the Lord
by means of sublime hymns.
Appendix-Deities (gods), sages and emancipated souls etc.,
all are the organs of the Lord's cosmic form. Therefore those
who are entering the Lord's form, those who are terrified, those
who are chanting the Lord's names and glories, are none else
but God; and also He in Whom they are entering, by Whom
they are terrified, Whose names and glories they are chanting
is also only God. This is the speciality of the Lord endowed

with attributes.
~~~
~M6qql~1
rudraditya vasavo ye ca sadhya

visve'svlnau marutascosmapasca
gandharvayaksasurasiddhasangha
viksante tvam vlsmltascalva sarve
The (eleven) Rudras, (twelve) Adityas, (eight) Vasus, (twelve)
Sadhyas, (ten) ViSvedevas, (two)Asvinikumaras, (forty-nine) Maruts,
manes, hosts of Gandharvas, Yaksas, Asuras and Siddhas-they
all, gaze at You, in amazement. 22
Comment:-
'Rudradftya vasavo ye ca sadhya visve'svinau marutascosma-
pasca'<-Brief notes, on eleven Rudras, twelve Adityas, eight
Vasus, two Asvinikumaras, and forty-nine Maruts, have already
been given, in the explanation of the sixth verse of this chapter.
The names of the twelve Sadhyas are-Mana, Anumanta, Prana,
Nara, Yana, Citti, Haya, Naya, Hamsa, Narayana, Prabhava and
Vibhu (Vayu Purana 66/15-16).
The ten, Visvedevas are-Kratu, Daksa, Srava, Satya, Kala,
Kama, Dhuni, Kuruvan, Prabhavan and Rocamana (Vayu Purana
66/31-32).
The seven manes are-Kavyavaha, Anala, Soma, Yama,
Aryama, Agnisvatta and Barhisat (Siva Purana, Dharma. 6312).
They are called 'Usmapa, because they eat hot food.
'Gandharvaya~asurasiddhasaJigha'-The Gandharvas, are
said to be born of Kasyapa's three wives, named Muni, Pradha
1258 smMADBHAGAVADGITA [Chapter 11
and Ari~ta. They are experts in the art of different melodies and
music. They are musicians, of the heaven.
The Yaksas, are said to be born, of Kasyapa's wife Khasa.
The 'Asuras' (Demons), are the 'Daityas, Danavas and
Raksasas,' who are sworn enemies* of Devas (the gods), Kapila
etc., are known as Siddha.
'Vlksante tvam vismitiiScaiva sarve'-AlI, the above-mentioned
gods, manes, Gandharvas, Yaksas, were gazing at the Lord, in
amazement. All of them, were limbs, of the cosmic form, of
the Lord.
Appendix-Rudra, Aditya, Vasu, Sadhyas, Visvedeva etc., all
are the organs of the entire form of God. Therefore the onlooker
and also the objects to be seen-all are none else beside God.
Link:-Arjuna, in the next three verses, while describing

the fearful cosmic form; of the Lord, explains its effect, on the
universe.
~ ~ ~~ClCf?I~si
q~I~I~) ~~~ltr'6 ql~¥( I
CijtrG~ ~~cteICh'UH
<mT ~Chl: ~II ~~ II
riiparit mahatte bahuvaktranetrarit
mahabaho bahubahurupadam
bahiidararit bahudamstrakaralam
dntva lokal}. pravyathltastathaham
o mighty-armed, seeing Your immeasurable and frightening
form with numerous mouths, eyes, arms, thighs, feet, bellies and
fearful teeth, the worlds are terror-stricken, and so am I. 23
* When the gods and the demons are described together, the term 'Asura'
(Demon) stands for those who are the sworn enemies of gods.
Comment:-
[In the Lord's cosmic form, from the fifteenth verse to the
eighteenth verse, there is a description of the Lord's divine
form, from the nineteenth verse to the twenty-second verse, of
his terrible form and from the twenty-third verse to the thirtieth
verse, of His very dreadful form.]
'Bahuvaktranetram'-The Lord's, mouths and eyes in His
dreadful cosmic form, were of various sizes, shapes and expressed
different moods.
'Bahubaburupadam---The arms, thighs and feet, were also
of different sizes, shapes and colours etc., and their movements
were also unusual.
'Bahudamstrakaralam d~tva lokiiJ). pravyathhastathahamv-«
After beholding the terrible teeth, in the Lord's mouths, the worlds
were terrified, and Arjuna also was terror-struck.
Arjuna had already described, numerous arms, eyes, bellies,
faces of the Lord's cosmic body, and also the terror in the three
worlds, after beholding these. Then why is He repeating it?
There are several reasons for doing so.
(I) Arjuna beholds a novelty and singularity, in each phase,
of the cosmic form.
(2) After having a vision of the Lord's cosmic form, Arjuna
was so much confused and alarmed, that he did not remember
what he had already described, and so he repeated it.
(3) First, he spoke of the three worlds, feeling greatly
alarmed after beholding the terrible form of the cosmic body.
But, here he says that he was also terrified at the sight of the
Lord's, terrible cosmic form.
(4) When a man is overwhelmed with emotions of fear or
joy, of sorrow or surprise, he repeats, a word, a phrase or a
sentence several times. After seeing, a cobra, a man being afraid
of it cries, 'A cobra! A cobra! A cobra!' Similarly, a person
}260 SRlMADBHAGAv ADGITA [Chapter}}
left alone, on an island, may describe his loneliness by saying,

"Alone! Alone! All alone," and so on. Thus Arjuna has repeated
the words out of fear, joy and surprise etc. Arjuna admits this
fact, when he says, "Having seen Your form which was never
seen before, I feel delighted and my mind is distressed with fear"
(11145). It means, that this is no mere, repitition.
Appendix-Those who are beholding and those who are
being beheld, those who are terrifying and those who are being
terrified-all those beings and also Arjuna himself are within
the cosmic form of God.
~:~ ~Hq~CfiClUf
ClI h1l ... ;1 tftlffCi ~II H~ 31 '(I
~~(CIf~
.~ ";f~ Vfit ~ fClwn II ~~ II
nabhahsprsam diptamanekavarnarh
vyattinanarit diptavisalanetram
dntva hi tvam pravyathitantaratma
dhrtlm na vindami samam ca vi~.,o
When I see Your form, touching the sky, effulgent in many
colours, with mouths wide open, with large shining eyes, my heart
trembles with fear, I lose courage and find no peace, 0 Vi~l"lu. 24
Comment:-
[In the twentieth verse, Arjuna described the Lord's height
and breadth, while here he describes His tremendous height, only.]
'Vi~l"lo'-Arjuna says that it was the all-pervading Lord
Visnu Himself, Who incarnated as Krsna, in order to lighten
the burden of the earth.
'Diptamanekavarnam'c-The Lord's terrible cosmic form, was
multicoloured and effulgent.
'Nabhahsprsam---His form was so tall, that it was touching
the sky. It means, that as far as Arjunacould see he beheld the

cosmic form of the Lord meeting the sky. It indicates, that even
divine sight could not have access to the end, of the limitless
cosmic form of the Lord.
'Vyattananarit diptavisaIanetram'- Just like a wild beast, the
Lord's mouth was wide open, to ingest the entire universe.
His eyes were large, shining and fiery.
'D~tva hi tvarn pravyathitantaratma dhrtim na vindami samam
ca vi~J"lo'- Arjuna says, that he was very much frightened at the
sight of the Lord's cosmic form, and he lost his courage, self
control and peace of mind.
Here a question arises, that Arjuna besides being a valiant
warrior of extraordinary calibre, was blessed with divine eye by
the Lord, yet he trembled with fear, while beholding the Lord's
cosmic form, but Saiijaya was not terror-struck. Why?
The answer is, that saints say that Bhisma,Vidura, Saiijaya and
Kunti, knew the Lord in reality, while Arjuna did not know Him
fully. Arjuna's, delusion was not completely destroyed (11/49). So,
he trembled with fear. But Saiijaya, knew the reality, about the Lord
viz., he had delusion. So Saiijaya was not terror-struck.
It proves, that the Lord and saints, shower their grace,
even on unqualified and undeserving persons, but qualified and
deserving persons, know the reality about Him, in the same way,
as a mother loves her innocent child more than she loves a
grown up son, while the grown up son knows her and her loving
nature more than an innocent child. The Lord, loved the simple
and innocent cowherds, cowherdesses and cows, more than He
loved the liberated souls, though the latter knew His true self.
Similarly, Saiijaya deserved to have a vision of the Lord's cosmic
form, and so he could behold, it without requesting the Lord,
while the Lord Himself had to arouse curiosity in Arjuna, and
revealed to him this cosmic form, as Arjuna regarded the Lord
as his friend, not as the Lord. So the Lord, was more gracious
·1262 SRlMADBHAGAVADGITA [Chapterll
to Arjuna and it was by His grace, that Arjuna's delusion was

destroyed (Gita 18/73). It proves, that the Lord by His grace,
destroys the delusion, of His devotees.
Appendix-Here the term 'nabhahsprsam'xlenotes the infinity
of God's cosmic form. As far as Arjuna's eye can reach, he
sees only the cosmic form-'sa kastha sa para gatih' (Katha.
1/3/11) viz., that God is the last limit and the supreme goal.
ctJ!ICh,(I~IA ':q off ~

F ~I
~ ";f 'ifA ";f~':qvnf
!lHfh~ ~ ~II~~II
darit~trakaraJ.ani ca te mukhani
drstvalva kalanalasannibhanl
diso na jane na labhe ca sarma
prasida devesa jaganrnvasa
Seeing Your mouths, with fearful teeth, resembling the raging
fires at the time of universal destruction, I know not, the cardinal
directions, nor do I find peace. Therefore, be kind to me, 0 Lord
of the gods and the shelter, of the universe. 25
Comment:-
'D~tr3karalanica te mukhani drstvaiva k81analasannibhani'-
Arjuna says, that seeing the Lord's frightful faces on account of
their terrible teeth, and flaring like the raging fire at the time
of universal dissolution, he was terror-stricken.
'Dlso na jane na labhe ca sarma'-Beholding, such a terrible
form of the Lord, Arjuna, could not know, even the four quarters
of the world. The quarters, are discerned with the help of, sun-
rise and sun-set. But the sun was shining, the Lord's eye, situated
within His cosmic form. Moreover, the splendour of the Lord,
was more than even the effulgence of a thousand suns, blazing
forth, all at once (11/12). So, he knew not the four cardinal
directions. So being utterly amazed and confused, he lost
happiness and peace.
'Prasida devesa jagannivasa'-lie is the Lord of the gods and
Abode of the entire universe. So the gods and men etc., being
terrified, invoke the Lord only. After beholding the frightening
form of the Lord, being terror-struck, Arjuna thought, that the
Lord was displeased and angry. So he prayed to Him, for His
pleasure and kindness.
Appendix-The Lord, being pleased with Arjuna, is showing
him His cosmic form (Gita 11/47), but having seen the terrible
and frightening form of the Lord, Arjuna has the false notion
that the Lord is displeased with him. So he prays to Him to be
pleased with him.
Link:-Arjuna in the next two verses describes that the

chief warriors were rushing headlong into the Lord's fearful
mouths.
3tlft~~ ~ fHU!'l4 "9}IT:

~ ft%ClIClR4IHftt·: I
sUur: ~d9jl~~
ft&I'(4t~Hld':r ~: II ~~ II
CI C:F.U fUr "ff (€I '(q I0 II ~
c£CSC;:ICh'(IHIA ~41"'ChIA I
~
ft~~4;d
ami ca tvaID dhrtarastrasya putrah
sarve sahalvavanipalasanghaih
bhismo dronah sutaputrastathasau
sahasmadiyairapi yedhamukhyaih
.vaktra.p te tvaramaJ;la visanti

damstrakaralan! bhayanakan!
kecldvilagna dasanantaresu
sandrsyante ciirJ;}itairutt;unangail}.
All the sons of Dhrtarastra, with hosts of kings of the earth,
Bhisma, Drona, Kama, with the chief warriors on our side as
well, are rushing headlong into Your mouths with terrible teeth
and fearful to look at. Some of these are seen sticking in the gaps
between the teeth, with their heads crushed. 26-27
Comment:-
'Bhismo dronah sutaputrastathasau sahasmadlyairapt
yodhamukhyail).'-Arjuna says, that the chief warriors on their
side, such as Dhrstadyumna, Virata and Drupada etc., believed in
righteousness and were prepared to wage the war, regarding it as
their duty. All these warriors, as well as Bhisma, Drona, Kama
were rushing headlong into the Lord's mouth. Arjuna mentions
these three names, of the rival army, to explain that they also
joined the army, as a part of their duty.*
* Bhisma-c-Bhisma is a very well-known figure in the history ofthe world for
his vow of life long celibacy and renunciation of his claim to his father's throne
in order to facilitate his father's marriage with Satyavati, He was so firm in his
vow that he fought against his preceptor Parasurama, Lord Krsna had vowed that
he would remain unarmed. But when Bhisma vowed that he would compel Lord
Krsna to be equipped with weapon, He had to take up arms, once a whip and the
second time a disc and run towards Bhisrna.
Drona-s-Drona ate Duryodhana's food. So it was incumbent upon him to
fight, thus he joined the battle regarding it as his duty. But at last listening to the
gods he withdraws himself from the battle thinking of his duty as a Brahmana
(a member of the priest class). He was so impartial that he taught his own son,
Asvatthama how to set Brahmiistra (a weapon or missile which caused infallible
destruction and was used and withdrawn by chanting sacred formulas) in motion
only while to his disciple Arjuna he taught both how to set it in motion and how
to withdraw it.
KaTJ.Ia-Being a bosom friend of Duryodhana, he fought on his side. Even
when Lord Krsna disclosed to him that he was Kunti's son, he refused to give
up the cause of Duryodhana. Moreover he asked Lord ~J.la not to disclose the
Verse 26-27] SAnHAKA-SANJlvANI 1265
'Ami ca tvam dhrtarastrasya putr~ sarve sahalvavanipala-

saIighaiJ,'-Those kings who were well-wishers of Duryodhana,
and were ready to fight on his side, as well as Dhrtarastra's
hundred sons-Duryodhana and Duhsasana, etc., were rushing
headlong, into the Lord's mouths, having terrible teeth.
'Kecldvilagna dasanantaresu sandrsyante curnitairutta-
mangaiJ,'-Some warriors were ingested by the Lord, but some
of them were seen sticking in the gaps between the teeth, with
heads crushed.
Here a doubt arises, as to how, Arjuna saw the warriors
rushing headlong into the mouth of the Lord's cosmic form, when
they were arrayed alive, on the battlefield? The clarification is,
that the Lord asked Arjuna to behold whatever else he desired
to see, in His cosmic form (11/7). Moreover, Arjuna had a doubt
whether they or their enemies would win (2/6). So Arjuna, could
foresee their own victory, in the Lord's cosmic body. The same
fact, will be pointed out by the Lord, in response to Arjuna's
question (11/32-,34).
Appendix-Arjuna, in the cosmic form of the Lord, is
beholding the imminent future. The Lord is beyond the limit of
time, so in Him the past, the future and the present-the three
are only present (Gitii 7/26).
Link:-In the next verse, Arjuna describes those notable

secret to Yudhisthira otherwise he, regarding him as his elder brother, would
handover the kingdom to him and who would hand it over to Duryodhana. So the
Pandavas would lead a miserable life forever.
His charities were imcomparable. One day Indra, the king of the gods, in
Arjuna's interest, begged him to make a gift of his natural armour and earrings
attached to his body. With great delight he tore his armour and earrings from his
body and gave them away. Kunti asked him not to kill anyone of her sons in the
war. He promised not to kill her four sons but he would fight against Arjuna who
could either be killed or would kill him. Even if Arjuna died, she would have five
sons (including him viz., Kama),
1266 SRIMADBHAGAvADGITA. [Chapter 11
warriors who were striving for God-realization, and took up arms,

regarding it as their duty, by giving the illustration of rivers.
~ "it{l"ii d4~ei)S~~.II:
~ ~I
om oClI," "i'(H1Chc:fl:u
~ ClCbII O;:;aM'CI"'CIMRr II ~.l. II
yatha nadlnam bahavo'mbuvegdh
samudramevabhimukha dravanti
tatha tavam! naralokavira
vlsant! vaktranyabhivijvalanti
As diverse torrents of rivers rush towards an ocean, so
do these warriors of the mortal world, enter into Your blazing
mouths. 28
Comment:-
'Yatha nadlnam bahavo'mbuvegah samudramevabhlmukha
dravanti'-The source of the water of a river is, ocean. Water
evaporates from the ocean, falls as rain, on the earth and shapes
as rivers. So, rivers have a natural tendency to flow towards
the ocean and finally lose their names and identity, by merging
with an ocean. In fact, they had no identity of their own, even
in the past, but they merely appeared separate, in the form of
the flow of rivers.
'Tatha tavaminaralokaviraviSanti vaktranyabhlvljvalanti'-c-Just
like, rivers, all the creatures rush towards the Lord, to attain
eternal bliss. But, some of them by identifying themselves with
the perishable and unreal body, are engaged in worldly pleasures
and prosperity, and thus by error, accept their separate existence.
But there are other valiant devotees who, not taking any heed
for pleasures and prosperity, march towards God, in order to,
attain the goal of human life. Bhisma and Drona etc., were such
valiant warriors, who entered the Lord's mouths, blazing with
Verse 29] SA.DHAKA-SMuIVANI 1267
the fire of knowledge, and thus they became fiery themselves,

by attaining oneness with Him.
The term 'Ami (those), has been used to denote, the small
number and significanceof devotees who strive for, God-realization.
Link:- Arjuna, in the next verse, describes those warriors

who being engaged in worldlypleasures and prosperity, joined the
war in order to gain praise and kingdom, illustrated by moths.
~
~t\I"
.
:::I€IH"'1 qo§·1
~ "'11:(1114 ft1Qi1e5t:all: I
oitcr ~ M1 tJh 1
"'11:(1114
~ ClCF3Ilfbr ft1Qi1e5t:all: II ~~ II
yatha pradiptarit jvalanarit pataIiga
visanti nasaya samrddhavegah
tathaiva nasaya visanti loka-
stavapl vaktrani samrddhavegah
As moths out of their folly rush headlong into the burning
fire for destruction, even so, do these people, hurriedly speed into
Your mouths for their annihilation. 29
Comment:-
'Yatha pradiptarit......samrddhavegah'<-Moths, living in green
grass, in the dark night of rainy season, being enamoured of
blazing fire, in order to get light, rush into the blazing fIre, for
their destruction. If a person, out of pity extinguishes the fire,
they feel very sad, because they foolishly think, that they have
been deprived of a great gain.
'Tathaiva nasaya viSanti lokiistavapi vaktriI;li samrddhavegaI}'-
Worldly people, generally hanker after worldly pleasures and
prosperity and they also think of these. Such warriors were
Duryodhana, his co-warriors and such other kings, who were
1268 SR~ADBHAGAVADGITA [Chapterll
entering the Lord's blazing mouths, for their destruction i.e.,

they were paving their way, for eighty-four lac forms of life,
and hell. It means, that generally people, hanker after worldly
pleasures, prosperity, praise, honour and rest etc. In order to,
gain these they have to bear insult, dishonour, loss, worry and
internal burning sensation etc., yet they yeam for these. *
Appendix-In the preceding verse there is the illustration of
rivers and in this verse there is the illustration of moths. Moths
out of their folly, being enamoured of blazing fire, themselves
rush into the blazing fire in order to enjoy light, but rivers
flow towards the ocean in order to merge in it and to lose their
separate identity. Therefore those men who have a desire 'to
take' are like moths and the men who have a desire 'to give'
are like rivers. The feeling 'to take' is insentience (matter) and
the feeling 'to give' is sentience (consciousness). When a man
has the notion 'to take' from others, then forbidden actions are
performed by him but when a person has the notion 'to give'
to others, then virtuous actions are done by him. He, who has a
desire 'to take', goes to heaven (paradise) while he who has a
desire 'to give' attains salvation. The reason is that the feeling
of 'getting' from others leads to bondage while the feeling of
'giving' to others leads to salvation.
Link:-Having described, the entry of the warriors into the

Lord's mouths, Arjuna, now in the next two verses, describes the
Lord's terrible form, and the process of their destruction.
mHijJoa 'UflQI'1: flQ9?l1

~jChI44Q'UI;qG~~:
*A moth out of ignorance falls on the burning lamp and so does fish
devour bait on a fish-hook out of ignorance. But people in spite of knowing the
disastrous consequences of desires don't renounce them. How tempting this
delusion! (Bhartrhari Vairagyasataka)
Verse 30] SADHAKA-SMUIv ANI 1269
~ \jfJlffiJHi
~1f4'R1c"h:lI: ~ fClwn II ~O II
lelihyase grasamanah samanta-
Ilokansamagranvadanairjvaladbhil}
tejobhirapirrya jagatsamagram-
bhasastavograh pratapanti vi~Qo
Devouring all the worlds through Your flaming mouths, and
licking them on all sides, Your fiery rays, fill the whole world with
radiance, and heat it, 0 Vi~J.lu. 30
Comment:-
'Lelihyase grasamanah samantallokansamagranvadanalr-
jvaladbhil).'-The Lord was devouring the beings of all the worlds
through His burning mouths, and was licking them, with His
tongue lest anyone of them, should escape.
"Tejobhfrapurya jagatsamagrambhasastavograh pratapanti
vi~J.lo'-The Lord's brilliance was very frightening and it was
burning and tormenting the entire universe.
Appendix-Here the Lord by using the terms 'lokansamagran'
(all the worlds) and 'jagatsamagram' (insentient and sentient,
unmoving and moving beings of the world) means to say that
all these are within the entire form of God.
In the Gita, God has been called 'samagra'<-casamsayarn
samagram math' (7/1), actions have been called 'samagrat--c'yajfiaya-
caratah karma samagram' (4/23) and in this verse the world has
been called 'samagra'. It means that all are the manifestations
of God.
Link:-Having viewed the Lord's cosmic form, in its most

terrible phase, in which warriors were rushing headlongfor their
destruction, Arjuna was terrified and also jilled with curiosity,
to know Who Sri Krsna really was, and what He proposed to
do. So he put a question.
1270 SRIMADBHAGAVADGITA [Chapter 1 I
~ .-q cnT ~c1l1!1 '(C\Ql

o:nit~
let iii•«fi't i:U. n:r
* aCicH !1H~1C{ I
~ CI;a q •ei
';f ft" \;NU.,.1'l:r oq ~ II ~ ~ II
akhyahi me ko bhavanugrarupo
namo'stu te devavara prasida
vijiiatumicchimi bhavantamadyam
na hi prajanimi tava pravrttfm
Tell me, who You are, so fierce in form. I bow deeply to You, 0
Supreme Deity,be kind. I wish to know You, the Primal One, in your
essence (tattva), for I do not understand Your objective. 31
Comment:-
'Akhyiihi me ko bhavanugrarupo namo'stu te devavara
prasida'-Arjuna says, that the Lord revealed Himself in His
divine form, as well as the fearful form, and Arjuna, could not
know the reality about Him. So, he asked Him, who He was.
Beholding such a terrible form, what could he do, but bow down
his head? So he bowed deeply to Him. Having a vision of His
terrible form, licking the people on all sides, Arjuna prayed to
Him, to be merciful to him.
'Vijiiiitumicchiimi bhavantamadyam na hi prajanami tava
pravrttlmt--The Lord, first of all incarnated Himself, in his cosmic
form (in the form of the world). So he has been addressed as
the Primal One. Arjuna could not know the Lord's motive, in
revealing that divine form, as well as the terrible form, in His
cosmic body. So he wanted to know, His motive in that revelation
and also what He wanted to do, afterwards.
Now a question arises, that the Lord's first incarnation was in
the cosmic form (in the form of the universe), and here Arjuna
beheld His cosmic fonn, .in a limb of His body. Are both of His
forms the same or are different? The answer is, that it is only the
Lord who knows the reality; yet after reflection, it seems that the
universe was also within the cosmic form, which Arjuna beheld.
When it is said, that the Lord pervades everywhere, it means
that he pervades the infinite universes, within and without, this
universe. All these universes, are held, in one of His limbs.
Appendix-Having seen the grand terrible form of the Lord,
Arjuna is so much terrified and perturbed that he asks his friend
Sri Krsna Who He is!
Link:-In the next verse, the Lord answers Arjuna's

question.
it'J.f JIQ1jCflT3/
Cfi I Hl ~ ~8:Po:rCJidfl~ QSfI
M1CfiI44qlg~ vern: I
"5Iffisflf (elf ';f ~ ~
<)-~: g~;ft&i'l <:ITm: II ~ ~ II
sribhagavanuviica
kalo'smi lokaksayakrtpravrddho
lokansamahartumlha pravrttah
rte 'pi tvam na bhavisyanti sarve
ye'vasthltah pratyanikesu yodhal}
I am the mighty world-destroying kala now engaged in wiping
out the world. Even without you the warriors arrayed in the hostile
army will not survive. 32
Comment:-
[After reflection, the Lord's cosmic form, seems very
extraordinary, because even for Arjuna, possessing the divine
eyes it was hard to look at (11/17). Being terrified, Arjuna asked
him Who, He was. It seems, that if Arjuna had not put this
question to Him, He might have continued to reveal Himself,
1272 SRllMADBHAGAVADGITA [Chapterll
to him. But when Arjuna, questioned Him, He ceased revealing

Himself and answered his question.]
'Kalo'smi Ickaksayakrtpravrddhaht-s-In the preceding verse,
Arjuna asked the Lord, Who He was. So the Lord replied, that
He was the mighty world-destroying Time.
'Lokansamahartumlha pravrttahs--Arjuna, said to the Lord,
that he did not know His purpose, what He wanted to do. So
the Lord answered, that He wanted to exterminate, the warriors
of the two armies.
'Rte'pi tvam na bhavisyantl sarve ye'vasthitah pratyanikesu
yodhal;1'-Arjuna had said that he would not fight (2/9). So Lord
Krsna says, that even without him, the warriors arrayed in the
hostile army will not survive, because He Himself is bent upon
their destruction, and their chances for survival, are nil. Moreover,
he himself has seen that the warriors of both the armies were
rushing headlong, into His terrible mouths.
Here a doubt arises, that Arjuna saw the warriors of both
the armies, rushing headlong into the Lord's mouth, why does
the Lord, refer only to the warriors of the hostile army that
they will not .survive, even without him? The clarification is
that Arjuna while fighting, was going to kill the warriors of
the hostile army. So, the Lord says that even if he does not kill
the warriors of the hostile army, they will not be spared; their
destruction is inevitable.
Now, another doubt arises as to why warriors such as
Asvatthama etc., were saved. The clarification is, that the Lord
talks only about those warriors, who would be killed by Arjuna.
The Lord means to say. to Arjuna, that the destruction of those
warriors ·of his hostile army, who would be killed by him, is
inevitable because they have already - been slain by Him, he
should become, merely an instrument (11/33).
Link:-In the above verse, the Lord declared, that even without
Arjuna, the warriors of his hostile army would not survive. Why
then should Arjuna at all engage himself, in this carnage? The
answer is given, in the next two verses, by the Lord.
df&llfCIi!~ ~ ~
~~~ 'fI1Gi:i(1
qaaa ~: ~
Rf... "qlsi 'qCI' ~ II ~~ II
tasmattvamuttlstha yaso labhasva
jitva satrunbhunksva rajyariI samrddham
rnayaivaite nihatal}. piirvameva
nlmittamatram bhava savyasacin
Therefore, arise and win glory in conquering the foes, and
experience the pleasure of the affluent kingdom. These warriors
stand already slain by Me; and you are merely an instrument, 0
Savyasacln (Savyasacln-s-One who can shoot arrows with the left
hand also). 33
Comment:-
"Tasmattvamuttistha ya.so labhasva'-The Lord, says to Arjuna
that he himself has beheld, that his rivals will be inevitably slain.
So he should, gird up his loins and win glory and fame. But,
he should not regard the victory as the fruit of his efforts, as
he will be bound (Gita 5/12) because profit and loss, fame and
defame etc., are destined, by the Lord. So a man, should not
get entangled in them.
The expression 'Yaso labhasva' does not mean, that he should
get elated by winning fame through victory. He should rather
think, that his opponents had already been killed by the Lord,
so fame was gained, as was destined. It was not the result of
his efforts, otherwise he would be bound.
'Jitva satrunbhunksva rajyaril samrddham'<-An affluent
1274 SRllMADBHAGAVADGITA [Chapter l l
kingdom, involves two factors (i) There should be no enemy

or rival. (ii) It should berich and prosperous. The Lord, says to
Arjuna that after getting victory over his enemies, he will enjoy
such an affluent kingdom. To enjoy the affluent kingdom does
not mean that he should enjoy riches. But it means, that the
kingdom to which ordinary men are attracted, can be acquired
by him easily.
'Mayaivaite nihatiil} piirvameva'-The warriors of Arjuna's
hostile army, have already been slain by the Lord, because their
days are numbered.
'Nimlttamatram bhava savyasactn'<-Arjuna, was called
'Savyasaci' because he could shoot arrows with his left hand,
also. Addressing him by this term, the Lord asks him to shoot
arrows with both of his hands i.e., he should fight heart and
soul with full courage, valour and intelligence, carefully by
becoming merely His instrument and he should not feel proud
of his victory because, they have already been slain by Him.
A striver, should also apply his intellect and power etc., for
God-realization. But he should not be proud, of his resources and
devotion etc. He should think, that he will attain Him only, by His
grace. The Lord declares, it in the Gita, "A devotee performing
all actions, by My grace, attains the eternal, imperishable
Abode" (18/56); "Fixing your mind on Me, you will by My
grace, overcome all obstacles" (18/58). Thus a striver, without
having any pride, by His grace, attains Him. Every person, while
performing his duty, should try his best but he should not be
proud of his success, in the least. When Lord Krsna, raised the
Govardhana, he asked the cowherds also to support it, with their
sticks. The cowherds thought that their sticks were supporting
the Govardhana, but actually it was the nail of the little fmger
of the Lord's left hand, which supported the Govardhana. When
they felt proud, the Lord moved his fmger a little downward,
and the Govardhana began to slip downward. So, all of them
Verse 33] SA.DHAKA-sAJiuIvANI 1275
cried, "0 brother Krsna, help us." The Lord, asked them to apply
their full strength. But, when they found their efforts futile,the
Lord raised the mount up, with His fmger. So, if a man by
becoming an instrument in the Lord's hands, without having
pride of his power, and without having a desire for the fruit of
his actions, performs his duty, he may attain salvation. A striver,
meets with failure, due to his pride. If he does not have pride,
he can attain salvation, instantly. The pride in his efforts, is a
stumbling block to his attainment. Therefore, the Lord advises
Arjuna, not to feel proud, but regard it as His grace. Whatever is
to happen will certainly, happen. It cannot be checked by a man,
with his power. So, he should remain equanimous, in whatever
happens, as a result of his actions. By doing so, he will attain
salvation, because bondage, damnation to hell and degradation,
to eighty-four lac, species" is the result of misdeeds, whereas
salvation, liberation, beatitude and divine love etc., are natural
and self-evident.
Appendix-'Nimittamatram bhava savyasacin'-By this
expression the Lord does not mean that Arjuna should perform
actions nominally but it means that he should apply his full power
but he himself should not take the credit of his victory viz., he
should make the best efforts but he should not feel proud of his
achievement. Whatever power, knowledge and capability have
been bestowed upon a striver by God, he should fully apply
them but he can't attain God by applying his power. He will
be attained by His grace only.
God is showering His grace most graciously on us. As a calf
draws milk only from one udder of the cow, but God has provided
her with four udders. Similarly God is showering His grace from
the four sides. We have to become merely an instrument in His
hand. Arjuna had to fight in the war, therefore the Lord asks
him to fight by merely becoming an instrument and he will get
victory. Similarly we have the world before us, if we practise
spiritual discipline by becoming merely an instrument, we shall

get victory over the world.
saut~~~~~~
q;of ~ ~ I
~ ~di~ ~ 1=IT ~
~fCI ~ '(014(;111.11 ~~ II m
dronam ca bhismam ca jayadrathariJ. ca
karnam tathanyanapi yodhaviran
maya hataritstvariJ. jahi rna vyathi~tha
yudhyasva jetisi rane sapatnan
Slay, Drona, Bhlsma, Jayadratha, Karna and other brave
warriors who are already doomed to be killed by Me. Be not
afraid. Fight, and you will conquer your enemies, in battle. 34
Comment:-
'Dronam ca bhismam ca jayadratharit ca karnam tathanyanapi
yodhavlran maya hatiirilstvarit jahi'-Lord Krsna, exhorted Arjuna
to fight by giving up fear, because Drona, Bhisma, Jayadratha,
Kama and such other valiant warriors, * however formidable they
might be, they stand already slain by Him; So he should get
victory over them, without being proud of his victory.
'Ma vyathi~tha yudhyasva'-Arjuna considered it sinful, to
kill his preceptor, Drona and patriarch Bhisma, So the Lord
asks him not to be distressed with fear of violence. He should
perform, his duty of waging war, as he is a warrior belonging
to the warrior class.
* Bhisma, Kama and Drona were well-known for the bravery throughout
the world. So it was diffficult to get victory over them. Jayadratha was not such
a valiant warrior, but he was armoured with the boon that he who dropped
his severed head on the ground, would have his own head smashed into a
hundred pieces.
'Jetasi rane sapatnan'c-Arjuna, was not sure whether they

would win the war, or they would be vanquished by the enemy
(Gita 2/6). So the Lord, while revealing His cosmic form to him,
said to him, "Behold within this body, whatever else you desire
to see" (1117). He saw scenes of his victory and the enemy's
defeat. Arjuna, also beheld Bhisma, Drona and Kama, the valiant
warriors of the hostile army rushing headlong into the Lord's body.
So, He declares, that he will conquer, his enemies in battle.
A striver, gets discouraged when he fmds himself incapable
of controlling worldly temptation and removing evils. So, the
Lord encourages him, by declaring, "Be not distressed with fear.
Fight, you will conquer, your enemies." So a striver, having no
pride of his own, by depending on the Lord, should perform
his duty. If he is worried about the enemies, it means, that he
has pride of his own. Moreover, he should not be worried about
evil thoughts, if these come to his mind, because they are all
perishable, and have been destroyed, by the Lord. So a striver,
should not attach importance to them.
"Kill those, who stand already killed, by Me"-this statement
of the Lord arouses a doubt, that if someone kills a person it
means, that he is killed only by the Lord. Thus, does the murderer
incur no sin? The answer is, that no one is authorized to slay
others, or to trouble them. He has a right, only to serve others,
and give comfort to them. If one had the right to kill others,
there would not be any value, of a sanction and prohibition. So,
a person, who murders others or tortures them, certainly incurs,
sin. But a member of the warrior class, who by giving up pride
and selfishness, joins a battle, as sanctioned by scriptures, incurs
no sin, because it is his duty.
Appendix-Lord Krsna says to Arjuna that all the valiant
warriors have already been slain by Him. This should mean that
]278 SRUMADBHAGAVADGITA [Chapter l l
a striver's attachment and aversion, desire and anger etc., have

already been destroyed viz., they have no existence. We ourselves
have given them existence, have valued them and have accepted
them in ourselves. In fact they have no independent existence
at all-e-'nssato vidyate bhavah' (GIta 2/16).
Link:-Beholding the very terrible cosmic form of the

Lord, Arjuna asked Him, in the thirty-first verse, who He was
and what He wanted to do. In the thirty-second verse, the
Lord answered, that He was the mighty Time, and came to
destroy the world. Then in the thirty-third and thirty-fourth
verses, the Lord asked him to fight, consoling him that he
would win, because his enemies had already been killed by Him.
Saiijaya, now reveals to Dhrtariistra, Arjuna's reaction to the
Lord's exhortation.
~3CfTq
l(d~('CI, crq;f ~~'ClW

'fi(,,~~qq,;if: fCh:Oe.11
;if 1"H'1i ('CI , ~ l{ClI~ ~-
fla'C(llci ~: g011Ol!Ol " ~~ "
saiijaya uvdca
etacchrutva vacanamn kesavasya
krffiiijalirvepamanal}. kiriti
namaskrtva bhiiya evaha kr~J}.amn
sagadgadarn bhitabhitah pranamya
Saiijaya said:
Having heard these words of Lord Kesava, the crowned one
(Arjuna), with folded hands, trembling, prostrating himself over
again overwhelmed with fear addressed Lord KnJ.la, in a choked
voice, after bowing down. 35
Verse 35] SABHAKA-SANJIvANI 1279
Comment:-
.'Etacehrutva vacanam keSavasya krl:afij allrvepamanah
kirit"i'-Arjuna, was terror-struck, after beholding the Lord's
terrible cosmic form. He was more terrified when the Lord
declared, that He was the mighty Time, Who would destroy all
the warriors. So, he began to tremble and bowed to Him, with
joined palms.
Arjuna helped Indra, the king of the gods, by killing demons
Kala and Khafija etc. As a token of his pleasure, Indra placed a
divine diadem (Kinta), possessing the brilliance of sun, on his
head. So Arjuna is called 'Kiriti' viz., the crowned one. Here,
the same Arjuna, who helped Indra by killing huge demons, was
trembling with fear.
'Namaskrtva bhiiya evaha krsnarhsagadgadam bhltabhitah
pranamya---Time, is Lord's destroying power, which always
keeps on devouring all beings without exception. When Arjuna,
beheld the terrible form of the Lord, he thought that Lord Krsna
is the master of that Time (Death), which devours the entire
universe. So, except Him, there was no saviour, to protect him,
from the clutches of Time (Death). So Arjuna, bowed deep to
Him, again and again.
'Bhiiya'-By this term, Safijaya means to say, that from the
fifteenth verse to the thirty-first verse, Arjuna offered praises to
the Lord and bowed to Him, and now again he begins to offer
his praises to Him and bows to Him.
Voice, gets faltered and choked, out of fear, as well as joy.
If Arjuna had been too much terrified, he could not have uttered
any words. It shows, that Arjuna was not, too much terrified.
~dCffT5f
~ ~csi1 c$ ~I ({Cf ~ q·a (ilf
\!it ~ IdI ~6!4 (iii'" 'iii d ';Sf I
1280 SR~DBHAGAVADGITA [Chapterll
~~~
... qf4~ ~ fol"l~'('4'iI: II ~ ~ II
arjuna uvaca
sthane hr~ikesa tava prakirtya
jagatprahrsyatyanurajyate ca
rak~amsi bhitani diso dravanti
sarve namasyanti ca siddhasailghaI:t
Arjuna said:
o Omniscient Lord, it is but apt that the universe exults,
and is tilled with love by chanting Your names and glory;
terrified demons are fleeing in all directions, and all the hosts of
Siddhas (perfected souls) are bowing to you. 36
Comment:-
[It is observed, that a man being overwhelmed with terror,
cannot speak. But Arjuna though terrified is offering praises to
the Lord, from the thirty-sixth verse to the forty-sixth verse. How?
The answer is, that after beholding the cosmic form of the Lord,
Arjuna was terrified, as well as delighted, as he himself says, "I
feel delighted, that I have seen what was never seen before; at
the same time, my mind is confounded with fear" (11145). It
proves that Arjuna was not so much overwhelmed with terror,
that he could not offer praises, to the Lord.]
'Hr~ikesa'-'Hr~ika' means senses and 'Isa' means master, so
'Hrsikesa' means the Lord of the senses viz., God. It means, that
the Lord is the conductor of senses and mind etc.
'Tava praklrtya jagatprahrsyatyanurajyate ca'-People of the
world, by having a disinclination for the world, chant the names
and glory of the Lord, narrate His activities and listen to these.
By doing so, they are delighted. It means that people, by having
an inclination for the world, develop attachmemt, aversion and
burning sensation etc., while, by chanting the Lord's names and
glories, they attain peace and delight.

When the Lord incarnates, all the sentient and insentient
beings, such as gods, human beings, sages, birds, beasts, trees,
plants, rivers and streams etc., are delighted. Similarly, all of
them are delighted, by chanting the Lord's names and glories.
When they get delighted, by chanting His name and glories i.e.,
their minds get engrossed in Him, then they develop devotion
for Him.
'Raksams! bhitiini .dlso dravanti'- All the demons, giants,
ghosts and evil-spirits, etc., flee in different directions, out of
fear when, Lord's names and glories, are chanted.* They flee,
due to their own sins, not due to hearing of the Lord's names
and glories.
It is because of their sins, that their ears cannot hear most
pious, auspicious names and glories, of the Lord. But, if they
stay there and listen to His names and glories, they become free,
from their base life and attain salvation.
'Sarve namasyanti ca siddhasanghaIJ'-The perfected souls,
saints and strivers, by chanting the Lord's names and glories and
listening to His sports, bow to Him.
All these scenes and sports are being revealed by the Lord,
in His divine cosmic form.
'Sthiine'-AIjuna, shows propriety of the above-mentioned
actions of beings, because an inclination for the Lord, leads
to peace and bliss, while disinclination for Him, leads to
disquietude and distresses. It means, that a being (spirit) is
a portion of the Lord, and so he is delighted by having an
inclination for Him, and such qualities as peace, forgiveness
and politeness, are revealed in him. But if he goes astray, he
* The places, where people don't chant and listen to the Lord's names,
glories and sports which dispel fear of demons, are haunted by ogresses
(Srimadbha. 10/6/3).
has to face adversity, which is natural.

The man (soul), is a fragment of the Lord. But, having an
inclination for matter, he has a desire for prosperity and pleasure.
The more, he tries to gain these, the more entangled, he gets in
disquietude, adversity and in burning sensation etc. But, when
by having disinclination for the world, he starts moving towards
the Lord, he starts attaining bliss, and his sorrows diminish.
Appendix-Here the term 'sthane' should be understood
for both the preceding verses and the succeeding verses to this
verse. Whatever the Lord said in the thirty-second, thirty-third
and thirty-fourth verses and whatever has been said in this verse
for that Arjuna says, "0 Lord! You said that the warriors of
the hostile army have already been slain and I should merely
become an instrument- in this way whatever You said is quite
proper. The world is delighted by chanting Your names and
glories, and the demons, being terrified, are fleeing-i-whatever
is happening is proper. All this human-drama is being staged
by You, not by me."
Link:- Arjuna justifies the propriety of the term 'Sthdne',

used in the preceding verse, in the next four verses, and offers
repeated salutations to the Lord.
Ch~l~ "ff ';f

~ l;(l i!4:e CiI$lonslZllfGChi I
3FRf ~ ~
(CJq'~ fI tH"I '" (q t c:«t." ~ \9 II
kasmacca te na nameranmahatman
gariyase brahmano'pyadikartre
ananta devesa jagannivasa
tvamaksaram sadasattatpararn yat
o Great Soul, why should they not bow to You, the greatest
of all, the progenitor, even of the Brahms? 0 Infinite one, 0 Lord

of the gods, 0 Abode of the universe, You are eternal. You are
the being (real), the non-being (unreal), and that, which is beyond,
both being and non-being viz., the Imperishable Brahma. 37
Comment:-
'Kasmacca te na nameranmahatman gariyase brahmano-
pyadlkartre'<-tfhe Lord, is the progenitor not only of the
universe, but of Brahms Himself, who created it. Thus, being
the greatest and the best of all the worldly things and persons
etc. He deserves the homage of all. Homage, is paid to two
kinds of persons (i) Preceptors (ii) Parents, grand-parents and
elders. The Lord, is the preceptor* and father of Brahma, the
creator of the universe.
'Ananta'-The Lord, is infmite, because He transcends time,
space and intellect etc. He has no beginning and no end. His
forms and glories, are also infinite.
'Devesa-s-He is the Lord of all the gods, who are known,
such as Indra, the king of the gods and Varuna, the deity of the
waters etc., as well as, those who are unknown; their destiny, is
shaped by Him and He controls all of them.
'Jagannivasa'-The Lord, is the Abode of the infinite universes,
because all of them are held in one of His limbs. In spite of it,
that limb is not fully occupied, it still remains vacant.
"Tvamaksaram sadasattatpararit yat'-The Lord, is
Imperishable. t He is the real, which never ceases to be and
He is also the unreal, which has no existence, and He is also,
the Absolute, the Transcendental, Who is beyond the power of
senses, mind and intellect and cannot be described, in anyway.
* Sage Patafijali has said, "The Lord is the preceptor of even Brahms who
emanated from Him first of all" (Yogadarsana 1/26).
t In the first verse of the eighth chapter AIjuna asked, "What is Brahma?"
The Lord answered, "The Supreme Imperishable is Brahma." Similarly AIjuna
called Him the Imperishable in (11/18) and also in this verse.
It means, that He is the best, the greatest and the most

Supreme Being. So it is proper to pay obeisance to You.
Appendix-By the expression 'Sadasaccaham' (9/19) and by
the expression 'sadasattatpararh' used here the infinitude and
entirety of the Lord endowed with attributes are proved.
The real and the unreal are relative terms, so they are earthly
(worldly) but He Who is beyond them, having independent
existence, is unearthly (divine). Both the mundane and the
divine are the manifestations of the entire God. The higher and
lower nature of God are not beyond the real and the unreal but
God transcends the real and the unreal also--'mattah paratararh
nanyatkificidasti dhanafijaya' (GHa 717).
Within 'saguna' (entire form of God), 'nirguna' can be
included, but within 'nirguna', 'saguna' cannot be included. The
reason is that in 'saguna' there is no negation of 'nirguna', but
in 'nirguna' there is negation of 'saguna'. Therefore 'nirguna'
is unipresent (finite) viz., within it all is not included. But
within 'saguna' (entire form) all is included, nothing is left out.
Therefore, Arjuna by the expression 'sadasattatpararh yat' seems
to say, "You are the real, You are the unreal and You are also
the entity beyond these two, which we can imagine. From the
view-point of knowledge You are also the indescribable entity
which can be called neither real (existent) nor unreal (non-
existent)-'na sattannasaducyate' (Gita 13/12). It means that
there neither has been, nor is, nor will be, nor can be anyone
else besides You viz., You and only You exist."
(CIqlr~aCl: ~: lj.'tIUI
~qf4 ft;r~'qt~I
~"i1IFfI ~ ~ :qt ~ un:r
*'
~ "(f(f ft;rsaq "'19ft q II ~ G II
tvamadidevah purusah purana-

stvamasya visvasya param nidhanam
vettasl vedyaril ca param ca dhama
tvaya tatam vlsvamanantarupa
You are the Primeval God, the primordial spirit. You are the
ultimate shelter of the universe, you are the knower, the knowable
and the Supreme Abode. This universe is fully pervaded by you,
Being of infinite forms. 38
Comment:-
"I'vamadidevah purusah pur~aJ:.t'-The Lord, is the Primal
Deity, because He is the source of everything sentierft and
insentient. He is called the most ancient Person, because He is
the source of the entire creation and is eternal.
'Tvamasya visvasya param ntdhanam'<-He is the ultimate
resort of the universe, because the entire universe emanates
from Him, abides in Him and merges in Him.
'Vettasi'-It is He, Who possesses real and full knowledge
of the past, the present and the future, and there is none who
can be equal to Him in knowledge.
'Vedyam'-He is the only knowable by the scriptures and the
saints and His knowledge, is the highest goal of human life.
'Param dhama'<-He, is the Supreme Abode, attaining Whom,
there is no return and nothing remains to be done, to be known,
and to be acquired. This Supreme Abode, is also called salvation
or the Supreme State etc.
'Anantariipa'-His forms, which He revealed in His cosmic
body, are infinite.
Tvaya tatam vlsvam'c-The entire universe, is pervaded by
Him, He permeates every particle, of the universe.
Appendix-In this verse Arjuna is repeating the utterances
of the Lord by the term 'adideva' which was expressed by the
Lord by the expression 'ahamadirhi devanarn maharsinam ca
sarvasah' (10/2). Though Prakrti is also beginningless-'pralqtiIh

purusam caiva viddhyanadi ubhavapi' (13/19), yet prakrti depends
on God. The reason is that prakrti is the kaleidoscopic power
of God but God is not anyone's power and He is the master
of the power.
'puranah' -The Lord mentioned it by the term 'puranam' (8/9).
No one is more ancient than God because He is beyond time.
'param nidhanam'i--It was mentioned by the Lord by the
term 'nidhanam' (9/18). The universe is endless but it abides in
a frajrnent of God.
'vetta--This was mentioned by the Lord by the expression
'vedaharn samatitani' etc. (7/26).
'vedyam'-This was mentioned by the Lord by the term
'vedyam' (9/17).
'pararn dhama'c-The Lord mentioned it by the expression
'yarn prapya na nivartante taddhama paramam mama' (8/21).
'tvaya tatam visvam' -The Lord mentioned it by the
expressions 'yena sarvamidam tatam' (8/22) and 'maya tatamidaIh
sarvam' (9/4).
~~: ~1~1Ii;:
~ wqi"lIqg:u I
"1q;Rt ~ ft g'E"lCfi (€I:
"I"1'iJ ~sftr .;:rqy "1q;Rt II ~ ~ II
vayuryamo'gnirvarunah sasailkal}.
prajapatistvaril prapitamahasca
namo namaste'stu sahasrakrtvah
punasca bhiiyo'pi namo namaste
You are the God of wind, God of death (yama), God of fire
and water, the moon-god, Prajapati, and the great grandfather of
beings. Salutations to You, salutations a thousand time and again

salutations to You. 39
Comment:-
'Vayul}'-The Lord, is the Wind-god who gives life-breath
and energy, to all beings.
'Yamal}'-The Lord is the god of death, and the entire
universe, is controlled by Him.
'Agnil}.'-He is the Fire-god, who gives light, fire and heat
and digests food as the gastric fire.
'Varu~al}.'-The Lord is the god of water, without which
life is impossible.
'Sa§aIikal}.'-The Lord is the moon, which nourishes plants,
herbs and vegetation.
'Prajapatih'e-He is Daksa Prajapati, who created the
universe.
'Prapitamahah's--Brahmii is the grandfather of all beings,
because he is the father of Daksa Prajapati who created the
universe. God is the creator of Brahma. So, He is the great
grandfather of all beings.
'Namo namaste'stu sahasrakrtvah punasca bhiiyo'pi namo
namaste'-The Lord, Himself is god Indra and He is also other
gods. He possesses infinite forms. How can Arjuna describe His
merits and glories? He can do nothing, besides bowing to Him
again and again.
A striver, is responsible for performing his duty, only so long
as he depends on his power Le., he is proud of his power..But,
when he is unable to perform it, he only bows to the Lord i.e.,
he surrenders himself to the Lord, and then the full responsibility
goes to the Lord, and he then performs the duty, only as His
instrument, without having any responsibility, of his own.
1288 SRUMADBHAGAVADGITA [Chapterll
';flf: '!'H'dI«W '3Bd~

~~ ~ ~ ~ ~I
3i"1 ~ c:(h~ ffi:«:tfCl Wi q f(€j
"«Cf fI q I !il1lr 'O"aTsft:r ~: II ~ 0 II
namah purastadatha prsthataste
namo'stu te sarvata eva sarva
anantaviryamitavikramastvariJ.
sarvam samapnosi tato'si sarvah
o Lord of immite prowess, my salutations to You from the
front, the rear and from aU sides. 0 All in all! You, who possess
limitless might, and pervade the world, You are omnipresent. 40
Comment:-
'Namah purastadatha prsthataste namo'stu te sarvata eva
sarva'-Being horror-struck, Arjuna is unable to think what to
say, and so he bows to the Lord, and offers Him salutations
from all quarters.
,Anantavlryamitavlkramastvam '-The Lord, possesses infinite
prowess and might, which is beyond the conception of any
mortal.
'Sarvam samapnosl tato'si sarva!}.'- He pervades the
entire universe, there is no atom in the universe, which is devoid
of Him.
Arjuna, beholds that the Lord pervades infmite universes
and infmite universes, abide in one of His limbs.
Appendix-Having seen the divine cosmic form of the
Lord, Arjuna said, "You are scorching the universe with your
radiance"- 'svatejasa visvamidarn tapantam' (11/19), then He
who was scorching and also the universe which was being
scorched-both are the organs of the Lord's cosmic form. Seeing
the frightening form of the Lord, the three worlds are greatly
alarmed- 'lokatrayam pravyathitammahatman' (11/20), the world
which is greatly alarmed is also an organ-of the Lord's cosmic

form. Having seen God, the gods being terrified, are uttering
the Lord's glories-s-tkecidbhitah prafijalayo grnanti' (11121) and
'terrified demons are fleeing in all the ten directions'e-vraksarhsi
bhitani diso dravanti' (l1l36)-'--thus the terrified gods and demons
are also the organs of the cosmic form of the Lord. The reason is
that these gods and demons etc., were not present in Kuruksetra,
but they were seen by Arjuna in the cosmic form of God.
Brahma, Visnu, Siva, Rudras, Adityas, Vasus, Sadhyas,
Visvedevas, Asvinikumaras, Maruts, manes, celestial serpents,
Gandharvas, Yaksas, Asuras, great sages, Siddhas, Wind-god,
Yama (god of death), god of fire, god of water, the moon, the
sun etc., and besides them Bhisma, Drona, Kama, Jayadratha etc.,
all the kings are the organs of the Lord's divine cosmic form.
Not only this but Arjuna, Safijaya, Dhrtarastra and the armies
of Kauravasand Pandavas are also the organs of that cosmic
form-'sarvaIh samapnosi tato'si sarvah.'
It means that whatever insentient or sentient, unmoving or
moving is being seen, heard and thought of, that is all only
imperishable God. In order to realize it, a striver should have
a finn belief that whether he understands it or not, he realizes
it or not, he accepts it or not, but this is a verity. As water-
element equally pervades, whether it is a drop of water or a big
ocean, similarly God pervades everywhere from the tiniest to
the biggest objects-by having this belief, a striver should do
obeisance mentally every time to all persons and objects etc.
Whatever objects such as trees, rivers, mountains, stones and
walls etc., are seen, by beholding his favourite God in them he
should pray to them, '0 Lord! Bestow your love upon me. I
do obeisance to You'. By doing so God will be visible to him
everywhere because in fact 'All is God'.
Link:-Arjuna in the next two verses prays to the Lord to

1290 SRIMADBHAGAYADGITA [Chapter l l
forgive him for the offences committed by him because he did

not know Him in His true perspective.
~ l:«CIT ~ ~~m
t WUJT t t
lIlC=:CI ~I
3i'ilI"hll ~q14 ~
~ gqlC=:I&Olll.-:t crrfl:r II ~~ II
;q'ibi ICI ~ Ift I ~q ft (if)ffl sft:r
fq~H~IOOIlft.-:t~\iI?t'!
l(CfftSstOI Cli GQ i}~/I d ~ q a.t
~ ~Iq~qgq;q"lll ~~ II
sakheti matva prasabham yaduktam
he krsna he yadava he sakheti
ajanata mahimanam tavedam
maya pramadatpranayena vapl
yaccavahasarthamasatkrto'si
vlharasayyasanabhojanesu
eko'thavapyacyuta tatsamaksam
tatksamaye tvamahamaprameyam
Whatever I may have said due to carelessness or
love, addressing You as "0 Krsna, 0 Yiidava, 0 Friend",
thinking of You only as a friend ignorant of Your greatness;
and the way in which I may have shown any disrespect to You
in jest, while playing, reposing, sitting or dining, either alone
or in company-I crave forgiveness from You,· Who are infinite,
o infallible Lord. 41-42
Comment:-
[Having seen the terrible form, of the Lord, when Arjuna
is terror-struck, he forgets that He is Sri Krsna, and so he asks
Him Who He is. But, when he regains his memory, he comes to
know, that He is the same Lord Krsna, his friend. So he prays
to Lord Kr~1J.a, to forgive him for any of his past offence.]

'Sakheti matvii prasabharil yaduktaril he ~J,la he yiidava he
sakheti ajiinatii mahimiinaril tavedam mayii pramadatpranayena
viipi'-Those, who are venerable do not, called by personalnames.
They are addressed as your highness, your honour, or sire or sir,
etc. Arjuna, did not pay due regard and reverence to Kr~1J.a. Who
was no other than the Lord, Himself. He did not know Him and
His glory, in reality. So, he instead of addressing Him, as sir or
sire etc., addressed Him in a familiar and friendly way, as 'Kr~1J.a'
or 'friend', due to carelessness or love. Arjuna, knew the Lord's
real self and His glories, to some extent, because he rejecting
the powerful Narayani army (consisting of 1,09,350foot-soldiers,
65,610 horses, 21,870 chariots and 21,870 elephants) and opted
for Him, Who would remain unarmed in the war. But, he did
not know, that the Lord holds infmite universes, in one of His
limbs and His glories, are infinite. So he realized
.4
that he was an
ordinary mortal, while the Lord is the greatest master of even
gods, and His merits, are numberless. In fact, no one can know
the glory of the Lord, in its entirety. It is infinite. In case, it is
known, it becomes fmite. When even glories emanating from
His power, are countless, how can His own glories be finite,
and be counted and grasped?
'Yacciivahiisiirthamasatkflo' si vihiiraSayyiisanabhojanqu eko'·
thaviipyacyuta tatsamaksam tatksamaye tviimahamaprameyam'-
Arjuna, realized that he by regarding the Lord as his equal and
friend, had slighted and shown disrespect to Him, the Infinite,
in jest, while playing, reposing, sitting or dining, either alone
or in company, and it was quite improper and unseemly, on his
part, to do so. So, he humbly sought His pardon, for his past
misbehaviour.
,
Arjuna and Lord Kr~1J.a were, indeed very intimate friends.

Both of them were very frank with each ..other, while playing,
bathing, reposing, sitting or dining etc. So, Arjuna might not have
·}292 SRIMADBHAGAVADGITA [Chapter l l
behaved with decorum and poked fun at him. Arjuna addressed

the Lord as infinite, because He was beyond the limit, of even
divine eyes.
Appendix-AIjuna regarded Lord Krsna as his friend but
having seen the Lord's glory, he forgets the notion of friendship
with Him and he is surprized and terrified. He could never think
of such a grandeur of the Lord.
Link:- In the next two verses, Arjuna describing His glories,

pleads for forgiveness again.
'ft:rffift:r HI Ch ~ ·eH IiSI'H<4

(CIq~ ~:U ~I
Of (q~JOl")~: ¥~
~)ChS(il~ II ~~ II
pitiisi Iokasya caracarasya
tvamasya pUJyasca gururgariyan
na tvatsamo'styabhyadhikal}. kuto'nyo
Iokatraye'pyapratlmaprabhava
You are the Father, also the Great Teacher of this animate
and inanimate creation and are supremely adorable. 0 Lord,
manifesting incomparable glory, in all the three worlds,. there is
none equal to You; who could then possibly excel You? 43
Comment:-
'Pitiisi lokasya caracarasya tvamasya piijYaSca gururgariyan'-
He, is the father of human beings, birds, beasts and all other
animate and inanimate beings, in infinite universes, because all
the beings emanate from Him, and are sustained by Him. He is
also the greatest teacher, because He is adored, even by gods
and teachers, and is the source of all knowledge.
'Na tvatsamo'styabhyadhikal} kuto'nyo lokatraye'pyapratima-
prabhava'<-There, neither is, nor can be, anyone equal, to the

Lord. The Lord's power is incomparable. Then how could any
one excel him?
Appendix-Arjuna from the worldly point of view, by
regarding the world as existent, says "There is none equal to
You; who could then possibly excel You?" But in fact, when
there is none else besides God, then no question arises of being
equal to Him or to excel Him.
d'P"lI&UIROI ~.......
~UUletl~
-::rnT
"'fiP1
'.H°i! «a (ell q ~ til ~ 14h;"$J i( I

ftrffcr ~~~ 'Rmet~:
ftl<:r: fgtlltllgm ~ W§i( II ~~ II
tasmatpranamya pranidhaya kayariI
prasadaye tvamahamisamieJyam
piteva putrasya sakheva sakhyuh
priyal} priyayarhasi deva sodhum
Therefore, 0 adorable Lord, bowing deeply and prostrating
before You, I implore You to forgive me. Bear with me, 0 Lord as
a father with a son, as a friend with a friend, or as a lover with
his beloved, and forgive my faults. 44
Comment:-
'Tasmatpranamya pranldhaya kayaril prasadaye tvamahamisa-
mieJyam'-He, is the Lord of infinite universes, possessing infmite
attributes and glories. Arjuna says to Lord Krsna, when even
great sages, saints and gods, who always offer praises to Him,
cannot know His infmite glories, how can he offer praises to
Him? So, he can merely bow down, and prostrate his body, at
His feet, in order to please Him.
'Piteva putrasya sakheva sakhyuh priyal; priyayarhasi deva
sodhumi--Three factors are responsible for insulting a person
(i) carelessness (ii) Fun (iii) Intimacy. As a child out of ignorance

sitting on the lap of its father, pulls the beard and the moustache
of its father, and even slaps him, yet the father, is pleased with
it. He has not the least feeling, that the child, is slighting and
insulting him. A friend, is very frank with his intimate friend
and insults him, in jest, while playing, reposing, sitting or dining
etc., his friend, takes it lightly treating it, as fun. A husband,
condones the lapses of his wife, because of their intimacy. So
Arjuna, prays to Lord Krsna to forgive all his faults, in the
same way, as a father or a friend or a husband, does for his
son, friend, or wife.
In the forty-first and forty-second verses, Arjuna explained
that carelessness, intimacy and fun, are three factors, which
contribute to a feeling of a slight. So, here by citing the examples
of father and son, husband and wife, friend and friend, Arjuna
clarifies the above three factors, respectively.
.Eleven kinds of sentiments, in the eleventh chapter
In the eleventh chapter, there is description of eleven
sentiments. In the Lord's divine form there is a sentiment of
serenity (11/15-18), in the cosmic form there is a sentiment
of wonder, (11/20); in the fearful form, in which people are
being destroyed, there is a sentiment of wrath (11/30-32);
in the vast and terrible form having fearful teeth resembling
a raging fire, there is a sentiment of disgust (11/23-25);
when Lord Krsna asks Arjuna to arise for battle, there is a
sentiment of bravery (11/33); when Arjuna bows down and
prostrates his body, there is a sentiment of service (11/44);
when Arjuna beholds warriors, entering the Lord's mouth,
with great rapidity for destruction, there is a sentiment of
pity (11/28-29); when Arjuna prays to Lord Krsna, to forgive
his faults, by giving illustrations of a father, a friend and
a husband, these are sentiments, of affection, friendship and
conjugal love, respectively (11/44) and when Arjuna thinks
of the way, in which he might have insulted Lord Krsna in

jest, there is the sentiment of humour (11/42).
Link:-Arjuna, in the next two verses, prays to the Lord to

reveal His four-armed form.
3'1 iiI! '!cf ~~ ~

~ -:a-
$II&I~ 'tAT -ql
~ -q ~ ~CI*,cj
$IIfih~ ~ \il<ilf~CllfllI ~~ II
adrstapnrvam hrsito'smi dr~tva
bhayena ca pravyathitaril mana me
tadeva me darsaya devariiparil
prasida devesa jagannivasa
I rejoice that I have witnessed what was never revealed
before, but my mind is confused with fear. Reveal to me kindly
that divine form (the placid form of Vi~J}u), 0 Lord of the gods,
o Abode of the universe. 45
Comment:-
[When Arjuna prayed to the Lord, to reveal His cosmic form
to him He revealed it to him. So having faith in His grace, he
prays to him to reveal to him, His divine form.]
'Ad~tapiirvarit hrslto'sml d~tva bhayena ca pravyathitarit
mano me'-When Arjuna, had a vision of the Lord's cosmic form,
his joy·knew no bounds, and he considered himself very fortunate,
because the Lord by His infinite compassion, had revealed to
him that form. But, when he beheld the fearful phase, of that
cosmic form, he trembled with fear.
'Tadeva me darsaya deva rupam prasida devesa jagannivasa'-
The term 'Tat' (that), denotes that Arjuna in the past, had a
vision of that divine form, which is now out of sight. When
Arjuna, saw the Lord's cosmic form, he saw Brahma seated
1296 SRllMADBHAGAVADGITA [Chapterll
on the lotus-seat (11/15). It indicated that he also beheld Lord

Visnu, from whose navel, the divine lotus sprang. Then Arjuna,
in the seventeenth verse, said, "I see you with a diadem, club,
discus ('Ca' denotes conch and lotus)". It shows, that Arjuna
had a vision of the divine form* (four-armed Lord) also, within
that cosmic form.
The term 'Deva riipam', refers to the four-armed divine
form, which he saw within the Lord's cosmic form. Secondly,
in the fifteenth verse, Arjuna addressed the Lord as 'Deva' (God)
(Divinity), which means that Arjuna prayed to Him, to reveal
to him neither the cosmic form nor the human form, but the
four-armed form.
'Prasida devesa jagannivasa'-Here the term 'Jagannivasa',
denotes the cosmic form, while 'Devesa, refers to His four-
armed form. Arjuna by using the term 'Jagannivasa', means to
say that His cosmic form, which is the abode of the universes,
has already been seen by him, and he is still beholding it. But
he prays to Him, to reveal to him His divine form (Devesa) viz.,
the Lord of the gods).
Ir--A-n-Irn-p-or-tan--t-F-a-ct-I
The cosmic form of the Lord, is divine, imperishable and

eternal. In this form, there are infinite universes; and Brahms,
Visnu and Siva, who create, preserve and destroy these universes,
which are also inflnite. Infinite universes, emanate from this form
and again merge into it, yet, it remains, the same without any
modifIcation. It is so unusual that the effulgence of a thousand
suns blazing forth all at once, cannot be compared with, its
splendour (11/12). This form, can be seen only with divine eyes.
With an eye of knowledge, one perceives existence of the Lord,
* The Lord in the forty-ninth verseby the term 'Punah' (again)and 'Tadeva'
(eventhat) and Safijayain the fiftieth verseby the term 'Bhiiyah' (again) mention
the same divine four-armed form (seen in the cosmic form).
Who is the origin of the universe; with an emotional eye, one

sees the universe, as manifestation of the Lord, but one cannot
have a vision of the cosmic form, of the Lord with human
eyes. As far as human eyes, are concerned, with these one can
perceive, the universe neither, as originated from the Lord, nor
as His manifestation, nor His cosmic form, because eyes being
evolutes of matter cannot perceive, objects, beyond it.
Various forms of the Lord, whether they are two-armed,
four-armed or a million-armed, are divine and imperishable and
the same, is the case, whether He is formless, attributeless or
with form and attributes etc.
In His sport of. love, the Lord possesses only two-arms,
but when He wants to reveal his glory, He reveals his cosmic
form to a devotee, as He revealed to Arjuna, in a limb of his
human body.
The Lord, possesses infmite divine virtues, such as glory,
beauty, generosity and grace etc., and He reveals Himself with
those virtues, to His devotees in His cosmic form. The Lord,
bestows divine eyes upon His devotees, and enables them to
behold different aspects, of His form, according to their tastes
and eligibility. In the eleventh chapter, also the Lord revealed,
first His gentle divine form (11/15-18), then, the fearful form
(11119-22) and then the most terrible form (11123-30). When
Arjuna, was terrified by having a vision of His most fearful form,
the Lord, ceased revealing other aspects of His cosmic form. It
means, that the Lord revealed to Arjuna, aspects of His cosmic
form, according to his need and eligibility.
~~ '€I&i~~
fq Tij Ifl:r (elf S(~qd., ~I
~ *,qol ~
't't~'6IG4I~) "lCf fi:f~ II ~~ II
klrltinem gadinarit cakrahasta-

mtcchaml tvariI drastumaham tathaiva
tenaiva* riipeJ}a caturbhujeJia
sahasrabaho bhava visvamurte
I wish to see You as befere, crowned, holding a mace and a
discus in two of Your hands, in Your former state only, having
four-arms, 0 thousand-armed, 0 Universal Manifestation. 46
Comment:-
'Kiritinaril gadinaril cakrahastamlcchami tvarit drastumaham
tathaiva'-Arjuna, desired to see the Lord crowned, holding a
mace and a discus i.e., the Lord's four-armed divine form.
By using the term 'Tathaiva', Arjuna means to say, that when
he expressed his wish to see His cosmic form, He revealed that
form to him (1113). So, now he wants to see His four-armed
divine form only which he saw' in His cosmic form.
'Tenaiva rupena caturbhujena sahasrabaho bhava viSvamiirte'-
The term 'Eva' (only), has been used, for the negation of cosmic
form, mentioned in the fifteenth and the seventeenth verses, the
expression 'Tena caturbhujena riipena', for the four-armed form
and the term 'Bhava' for 'be' or 'appear'. In the previous verse,
the term, 'Tadeva', and in this verse, the terms 'Tathaiva' and
'Tenaiva', indicate that Arjuna was very much terrified, of the
cosmic form and so he uttered the term 'Eva' (only),three times
to express his desire to have a vision of His four-armed form
only. Arjuna, did not want to see the four-armed form, in the
cosmic form.
* The terms 'Idam' denotes nearness, 'Etat' denotes much nearness, 'Adas'
denotes distance and 'Tat' denotes invisibility (out of sight). For the Lord's
cosmic form the term 'Idam' has been used in the eighteenth and the nineteenth
verses for Bhisrna and Drona etc., who were very near, the term 'Etat' has been
used in the thirty-third verse for the gods etc., seen in the cosmic body at a far
distance, the term 'Adas' has'been used in the twenty-first, twenty-sixth and twenty-
eighth verses and for the four-armed form of Lord Visnu seen in the first phase of
the cosmic form (being out of sight at that time) the term 'Tat' has been used.
Verse 47] SADHAKA-SAti'UIVANI 1299
Arjunaaddresses the Lord as 'Sahasrabaho' (a thousand-

armed), to pray Him to withdraw that cosmic form, and become
only four-armed, while the vocative 'Visvamiirte'(UniversalForm),
indicates that Arjuna wanted the Lord to withdraw His cosmic
form, and become a four-armed Visnu,
Appendix-Though in this verse there is mention of a mace
and a discus which the Lord holds but because here it has been
mentioned that He is four-armed, so in the other two arms, he
is holding a conch and a lotus-it should be understood.
Link:- In the thrity-first verse, Arjuna asked Lord Kr~1Ja

Who He was, so fierce in form. Lord Kr~1Ja replied that He
was the mighty world-destroying Kala, then engaged in wiping
out the world. Hearing this reply and beholding the Lord's
terrible cosmic form. Arjuna thought, that He was very angry.
So Arjuna prayed to Him again and again, to be pleased with
him.The Lord, in the next verse comments in order to remove
his misconception.
it'J.f J/4/j CflT:/
-qc:rr Qflsl"'t ~
~ 'Qt GWfditl(q~"PII~ I
a\iihl4 ftrsa it"'t~ q I@OJ
c:r;q (€I((;:Q"'t '"1' 4P!'lcft:t.1I ~\9 II
sribhagavanuviica
maya prasannena tavarjunedam
riiparit param darsltamatmayogat
tejomayarit vlsvamanantemadyam
yanme tvadanyena na drstapiirvam
Arjuna, being pleased with you, I have shown you through My
1300 SR~BHAGAVADGITA [Chapter} }
power of Yoga, this supreme, shining primal and infinite Universal

Form, which none but you, has ever seen. 47
Comment:-
'Maya prasannenatavarjunedam riiparildariitam'- 0 Arjona!
You are time and again, saying "Be kind to me" (11/25,31, 45).
But I have neither revealed to you this terrible cosmic form out
of anger, to frighten you nor because of your qualifications,
deserving nature, or devotion. It was because of your desire to
behold My universal form, that I by My grace bestowed upon
you divine eyes to have a vision of this form. It means, that
it was only out of compassion, that being pleased with you, I
enabled you to behold My cosmic form. Your desire was merely
an instrument.
At the end of the tenth chapter in the forty-first verse, I told
you wherever any excellence is seen, that is My glory. Thus, I
completed My reply to your question. In the last verse of the
tenth chapter, of my own initiative I told you, "You need not
know much, whatever is seen or heard or grasped in the world,
that comes from within a fragment of My body." Further, I told
you, "You need not know My glories and divine power, when
the base of all glories and divine power, I Myself am standing
before you." I told you all these things, out of My special divine
grace. Then you expressed your desire, to behold the cosmic
form and I revealed it to you, by blessing you with divine eyes.
This is out of My pleasure and grace only. Therefore you need
not fear at all.
'Atmayogat'-I have revealed to you this universal form,
through My own power of Yoga.
'Param'-This cosmic form is supreme.
'Tejomayam'-This form is glittering and effulgent.
So, you said that it was hard to look at, even with divine
eyes (11117).
'Visvam'-This universal form of Mine is all-pervading and
Verse 47] SA.DHAKA-SAFUrvANI 1301
you yourself have addressed Me as 'Visvariipa' and 'Visvamiirte'

(Universal Form).
'Anantamadyam'-c-This universal form of Mine, is without
beginning and an end, because it is primal and without cause.
'Yanme tvadanyena na drstapurvam'c-None, besides you
has ever seen this universal form. Now a question arises why,
the Lord has made this remark, when this form was revealed to
Rama's mother, Kausalya, Krsna's mother Yasoda and also Bhisma,
Drona, Safijaya, Vidura etc., in the court of the Kauravas, by
Him. The answer is, that the cosmic form revealed to Arjuna was
very frightening and many valiant warriors and commanders etc.,
were entering the Lord's blazing mouths headlong and therefore it
was quite different from, what the Lord had revealed to Kausalya,
Yasoda and also, in the court of the Kauravas.
Secondly, on the battlefield it was inevitable to reveal such
a fearful cosmic form, to the warrior, Arjuna, while there was
no need to reveal such a form to Yasoda and Kausalya etc., nor
were they capable, of beholding that form.
The Lord declared, that none, besides him had ever seen
His universal form, but He did not say that none besides Arjuna,
was beholding that form at that time, because Safijaya was also
beholding that form. Therefore he declares, "Recalling that
wondrous cosmic form of Lord Krsna, great is my wonder and
I rejoice again and again" (18177).
Lord Krsna declared, "0 Arjuna, being pleased with you, I
have shown you this universal form." It shows that the Lord is
much more gracious, than a striver regards Him to be. His grace
is infinite, while a man's power to admit His grace is limited.
Generally a striver, in favourable circumstances thinks that
the Lord is gracious to him, and he becomes pleased. But the
fact is, that the Lord showers His grace equally on a striver, in
1302 SR]MADBHAGAVADGITA [Chapter I I
favourable, as well as unfavourable circumstances. So, one should

perceive His grace, in all the circumstances and should, neither
limit it to favourable circumstances, nor enjoy it.
Attachment to happiness, also binds a striver (Gita 14/6),
because it is an obstacle to attainment of the state, which
transcends the three GUQas (modes of nature). So a striver,
should not enjoy happiness, which is derived out of spiritual
discipline. He should rather remain engaged, in the discipline
scrupulously. By doing so, in the course of time, he will have
disinclination for that happiness. But, if a strivercautiously
remains detached from that happiness, he can' attain the Supreme
Bliss instantly,
Link:- In the next verse! the Lord explains, that besides His
grace, there is no other means, to have a vision ofHis cosmic form.
';f cl«~~lw~z\;f ~-
';f ~ ~ ~:I
l(ci*,q: ~ ~ iH'l~
~ (CI«~'" '!i'6~ct1'( II ~G II
na vedayajiiadhyayanairna danai-
rna ca kriyabhirnatapobhirugrail}.
evamrlipah sakya aham nrloke
drastum tvadanyena kurupravira
Arjuna, in this mortal world, I could not be seen in this form,
by anyone, other than you, either through the study of the Vedas,
or of rituals, or by gifts, sacrifices or austere penances. 48
Comment:-
'Kurupravira'-The Lord, addresses Arjuna as 'Kurupravira'
(great hero of the Kurus), because among all the Kurus, he was
the noblest, as it was only he, who was curious to listen to the
gospel of the Gita, to have a vision of His cosmic form and to
Verse 48] SADHAKA-SA1\uIvANI 1303
know Him, in reality. One who wants to see Him, and to know
Him is noble.
'Na vedayajfiadhyayanalrna danalma ca kriyabhlrna
tapobhlrugralh---The study of the Vedas, the performance of
sacrifice with due ceremony, enjoined by the scriptures, offering
charity, observing fasts, undergoing severe bodily and mental
suffering as austere'penances, etc., cannot enable a man, to behold
the Lord's cosmic form, because all of these have a beginning
and an end. Thus, their fruit is also perishable. How then, can
they enable a man, to behold the Lord's cosmic form, which is
infmite, imperishable, eternal and divine? The eternal form can be
beheld, only by His grace, because His grace is also eternal.
In the GIta there is a general description of sacrifice, charity
and penance. In the twenty-eighth verse of the eighth chapter and
in the fifty-third verse of this chapter, there is description of the
study of the Vedas, performance of sacrifice, offering charities
and undergoing penance. In addition, to these four, in this verse,
there is description of actions also. In the twenty-eighth verse
of the eighth chapter, there is the use of seventh inflexion and
plural number, in other cases, generally there is the use of first
inflexion and plural number, while in this verse, there is use of
third inflexion and plural number, which means, that the practice
of each of the above-mentioned methods or even all the means
together made time and again cannot be conducive, to the vision
of the Lord's cosmic form. The reason is, that the vision of His
cosmic form, is not the fruit of any action.
As by these meritorious deeds, a man cannot be qualified
to have a vision of the Lord's cosmic form, similarly His four-
armed form, cannot seen by these means, (11/53), it can be seen
only by exclusive devotion (11/54). Even the gods, are always
eager to behold it. But there is a difference between the two
forms. By having a vision of the four-armed form, a devotee
can develop .love and devotion for the Lord, but by beholding
the cosmic form he is scared and so he cannot develop love

and devotion. Therefore, the four-armed form, can be seen by
unswerving devotion, while the cosmic form can be beheld only
by His grace.
'Evamrflpah sakya aham nrloke drastum tvadanyena'- It
does not mean, that Arjuna could view the cosmic form of the
Lord, by any means, such as study of the Vedas or by rituals
or by gifts, sacrifice or austere penance. But it menas, that this
form can be seen, only by His grace.
Saiijaya, had also a vision of the Lord's cosmic form, but that
was possible by divine vision, offered to him by sage Vyasa's
grace. It means, that the grace of the Lord, saints and devotees,
is more significant than the meritorious acts, of strivers. They
shower their grace, on all of us without any motive.
Some people, have a misconception that the Lord did not
reveal, His cosmic form to Arjuna, but He only told him that
infmite universes, vast in a limb of His cosmic body. But actually
it is not so. The Lord, Himself asked Arjuna, "Behold within
this cosmic body of Mine, the entire creation" (l l/"). When
Arjuna in spite of his best efforts, could not behold it, Lord
Krsna said to him, "You cannot see Me, with these gross eyes
of yours; therefore I vouchsafe to you divine eyes" (11/8). Then
the Lord, by bestowing upon Arjuna divine eyes, revealed to him
His cosmic form. Saiijaya also said, "Arjuna saw in the body of
that Supreme Deity, held in one limb, the whole universe with
its manifold divisions" (11/13). Arjuna also having a vision of
the Lord's cosmic form, said, "I behold, in Your body all the
gods and multitudes of different beings, Brahma perched on
his lotus-seat, Siva, all the sages and celestial serpents" (11/15).
Thus, we see that Lord Krsna, by granting divine eyes, revealed
to Arjuna His cosmic form. It was not by the eye of wisdom,
that Arjuna perceived Him (Gitii 13/34;15/11), it was only by
divine eyes, that he beheld Him. The reason is, that by an eye
of wisdom, one can distinguish the real from the unreal, but it
is only by the divine eye that one could behold Him.
Link :-Lord Kr~1JG. in the next verse orders Arjuna to behold

His divine gentle form in order to remove his fear.
m *W cx:rm m
~
-:q ~
~j:(if'ii&.4iH~1(1
&I (Hi m: Yl fI q ·:u: '1'1@i
~ ~ ~ Qq~~ II~~ II
rna te vyatha rna ca vimii4habhavo
drstva riipariJ. ghoramidrnmamedam
vyapetabhih prltamanah punastvariJ.
tadeva me riipamidariJ. prapasya
On seeing such a frightening form of Mine, be neither afraid
nor bewildered. With a fearless and complacent mind, behold once
again the same four-armed form of Mine. 49
Comment:-
'Ma te vyatha rna ca vimiic)habhavo d~tva rupam
ghoramidrnmamedamt-> Lord Krsna, says to Arjuna that seeing
His dreadful form, with mouths terrible with teeth, in which the
. chief warriors are rushing headlong, and some are seen sticking
in the gaps between the teeth, with their heads crushed, and He,
devouring all the worlds with His flaming mouths, licking them
on all sides, he should neither be afraid nor bewildered, and he
should rather be pleased. It means, that it was proper on his
part to feel delighted, as he had felt (11/45) by thinking of the
grace, instead of being bewildered.
Arjuna had said 'I am terror-struck' (11/23) and 'I am terrified
at heart' (11/24). So in response to Arjuna's feeling of terror,
Lord Krsna says, "Don't be terrified."
The Lord, revealed to him His cosmic form by being kind to

him, so he should not be bewildered. Secondly, He was already
pleased with him, so his request to seek His pleasure, was nothing
else besides delusion; he should renounce this delusion. Thirdly,
he said that his delusion had disappeared (11/1) but actually it
had not disappeared. So he should renounce his delusion, and
being fearless and pleased, should behold His divine form. As,
there was no change* in Him, in all the circumstances, while
driving his horses, or talking or revealing the cosmic form,
he should also, not undergo any change, after beholding His
cosmic form.
The Lord, further said to Arjuna that he was terrified and
bewildered, because of his egoism, and mineness. It was sheer
foolishness. So, he should be free from this foolishness. It is
because of these wicked traits, a man wants to maintain perishable
things and persons etc. But those having a spiritual inclination,
behold the Lord pervading everywhere and so become fearless.
Beholding the Nrsimha (head of a lion and the body of a man)
incarnation of the Lord, when even gods were terrified, Prahlada,
was not afraid because he beheld Him, pervading everywhere.
So he fell at His feet and He took him to His lap, and began
to lick him.
'Vyapetabhil.t prltamanah punastvam tadeva me riipamidarit
prapaSya'-Arjuna, in the forty-fifth verse said, "My mind is
confused by fear." So the Lord says to him, "Be fearless and
have a complacent mind."
The Lord uses the term 'Punah' (again), asking Arjuna to
behold again, the same four-armed form, which he had seen
in His cosmic body, and by the term 'Tadeva' and 'Idam' Lord
indicates as you do not want to see this form alongwith the
* Though Arjuna finds change in him yet he thinks that the Lord is
uniform and never undergoes any change. So he addresses Him as 'Acyuta' in the
beginning, the middle and the end (GIta 1/21,11/42 and 18/73).
Brahma, Siva and frightful cosmic form therefore I manifest

Myself in that four-armed form only and he should behold, that
very form, very carefully.
How long did Saiijaya and Arjuna have that divine vision?-
Safijaya was offered divine vision* by sage Vyasa, when
the war was going to be waged so that he could communicate
the details of the war to Dhrtarastra, But, when at the death of
Duryodhana, Saiijaya was overwhelmed with grief, he lost his
divine vision. t
When Arjuna requested Lord Krsna, to reveal to him, His'
cosmic form, He bestowed upon him divine eyes (1118) and Arjuna
had a vision of His divine form and fearful form in His cosmic
body. But beholding His malevolent form, Arjuna was terrified
and offering his praises to Him, he said that he was affected by
fear and so prayed to Him, to reveal to him his four-armed form,
Then, He revealed to him first, His four-armed form and then
the two-armed, human form. It proves, that Arjuna possessed
divine vision upto the forty-ninth verse, because Arjuna in the
fifty-first verse, says to Lord Krsna, "Seeing this gentle human
form of Yours, 0 Janardana, I am now composed, and restored
to my usual nature.
Now a doubt arises as to why Arjuna did not lose the
faculty of divine vision, when he had been frightened and terrified
(11/23-24). The clarification is, that by then Arjuna, was not too
frightened to lose his divine vision. But, he is much frightened
now and so being terrified, he bows to the Lord again and
again, and prays to Him to reveal to him the divine form, with
* 0 king! Saiijaya will relate to you the details of the war. Everything of
the battlefield will be visible to him. Saiijaya endowed with divine vision
will become omniscient and will tell you the incident of the war (Maha.
Bhisma. 2/9-10).
t 0 sinless king! I am overwhelmed with grief at your son's departure
to the heavenly abode and I have lost my divine vision bestowed upon me by
sage Vyiisa (Mahii. Sauptika. 9/62)
1308 SR~ADBHAGAVADGITA [Chapter l l
four-arms (11/45). It is here, that he loses divine vision.

Secondly, Arjuna had a keen desire to see His cosmic form
(11/3). So Lord Krsna vouchsafed divine vision to Arjuna but
here he had no longing to behold His cosmic form, but being
terrified, he longs to see His divine form, so there is no need
of the divine eye. Thus, he loses divine vision.
If Safijayaand Arjuna, had not been overwhelmed with grief
and fear, they would have continued to possess the divine vision
and seen more details. But, it was because of their grief and terror,
that they lost their divine vision. Similarly, when a man out of
delusion is attached to the world, he loses discrimination. As a
greedy man, by losing discrimination commits deadly sins, such
as thefts, robberies and even murders, but if he without being
deluded, attaches due importance to discrimination, he himself
will attain salvation, and will lead the world to salvation.
Appendix-AIjuna being non-plussed, humbly sought
the Lord's pardon for his past misbehaviour-e-ttatksamaye
tvamahamaprameyam' (11/42), so here the Lord says, "I may
appear either in My serene form or frightening form, after all
I am your friend. You were terrified, it was your delusion, it
was a lack in friendship. All that is seen is Mypastirne. What
is there to be terrified? In friendship, who is the high and who
is the low."
God has revealed Himself in the form of the universe,
therefore this universe is said to be the first incarnation at
the beginning of the creation-s-fidyo'vatarah purusah parasya'
(Srirnadbha. 2/6/41). As God has incarnated Himself as Rama
and Krsna, so has He incarnated Himself as the universe. It has
been called incarnation because in it God is objectively seen.
At the time of incarnation though He seems to be worldly, yet
He remains unworldly (divine) (Glta 4/6). But He seems to be
earthly to the ignorant people because of their own attachment
and aversion (Glta 7124-25, 9/11).
It is God's will whether He reveals Himself in serene form

or terrific form. If the scene is beautiful, where flowers are
blooming and the atmosphere is full of fragrance, that is also
the manifestation of God; and on the other hand if there is the
scene where flesh, bones and waste matter are lying and that
garbage is giving out stench-that is also the manifestation of
God. There is nothing else besides God. God revealed Himself
as Rama and Krsna and He also revealed Himself as a fish, a
tortoise and a wild boar. He may assume any form but He is
certainly God. Whatever person or object is seen, that is the form
of God and whatever action takes place, that is His pastime. If
any person commits a sin or does injustice to other, it means that
He is staging the human drama of Kali age. He plays according
to the semblance he assumes.* If He assumes the form of an
idol (arcavatara), He like an idol, acts by remaining immovable.
It is not befitting for Him to perform an action as an idol but it
is proper for Him not to perform any action, otherwise how will
He remain an incarnation in the form of an idol? While assuming
the form of a wild boar, He acts like a wild boar and when He
incarnates as a man, He acts (behaves) like a manto He may
assume any form and may act accordingly but it does not affect
devotees' hearts because they hold that there neither is, nor was,
nor will be nor can be any other entity besides God.
The universe which we (the worldly people) see is not the
cosmic form of God because the cosmic form is divine and
imperishable while the universe which we see is material and
perishable. As we see the material Vrndavana but within it don't
see the divine Vrndavana, similarly we see the material (physical)
universe, but within it the divine universe (cosmic form) is not
seen to us. It's reason is the desire for pleasure. It is because of
this desire for pleasure that inertness, materialism and impurity
* jatha aneka vesa dhari nrtya karai nata koi
soi soi bhava dekhavai apuna hoi na soi (Manasa, Uttara. 72 b)
t Vide the appendix to the fourth verse of the ninth chapter.
1310 SRiMADBHAGAVADGITA (Chapterll
have prevailed in the universe. It is because of the desire for

pleasure that there is attraction for the world. If this attraction is
wiped out, then the whole world is divine cosmic form only.
On Self-realization the universe appears divine to a Jfiani,
but it seems sweet (loving) to a devout devotee. Having seen it
in the form of 'madhurya' (sweet), as a man naturally loves his
body, so does a devotee naturally loves all beings. But Arjuna
saw the Lord's divine (glorious) cosmic form because he wanted
to see the same fonn- 'drastumicchami te nipamaisvaram
purusottama' (1113). In 'madhurya' there is special lovingness
and in 'aisvarya' (glory) there is special influence. It means that
the divine cosmic fonn in spite of being one, appears in numerous
forms, according to the sentiment of a devotee and in spite of
appearing in numerous forms, it remains one. Diversity is unity
and unity is diversity is the Lord's singularity, unworldliness
(divinity) and peculiarity.
Link:-In the next verse, Saiijaya described the Lord's .

four-armed divine form, which was revealed to Arjuna, as was
promised to him, by the Lord, in the previous verse.
tl$Gf~
cll«aqf<1~)~1
~ ~h'llqlft ~: I
~ mdq;j
1J"f: ~:rh4q9)4~1(q11l ~o II
saiijaya uviica
ityarjunarit visudevastathoktva
svakarit riiparit dadayimisa bhiiyal}.
asvisayimasa ca bhitamenam
bhiitva punah saumyavapurmahatma
Saiijaya said:
Having spoken thus to Arjuna, Lord Vasudeva, showed again
His usual four-armed fonn and assumed the two-armed gentle
appearance, thus the great soul gave solace to Arjuna, who was
frightened. 50
Comment:-
'Ityarjunarit vasudevastathoktva svakam riiparit dariayamasa
bhiiyal].' - The expressionItyarjunarn vasudevastathoktva', denotes
that, when Arjuna prayed to Lord Krsna to reveal to him, His
four-armed divine form, He asked him not to be terrified of
His cosmic form, and behold His divine form, with a
complacent mind.
The term 'tatha' means, as the Lord only out of grace revealed
to Arjuna His cosmic form, so did He reveal His four-armed
divine form, to him, this vision was not due to possession of
extraordinary spiritual qualifications by Arjuna but due to divine
grace only.
By the term 'Bhiiyah' Saiijaya means, to say that the Lord
revealed to Arjuna the same divine form which he had beheld
within the cosmic body of the Lord (11/15,17) and for which
he prayed to Him (11145-46).
'Asvasayamasa ca bhitamenam bhiitva punah
saumyavapurmahatma's--Lord Krsna revealed to Arjuna his
four-armed form and then He assumed two-armed human form
in order to console Arjuna who was frightened.
Now a question arises whether the Lord was four-armed
or two-armed. The answer is that He remained two-armed for
carrying on His human sport, but revealed His four-armed form
sometimes, when He thought it proper.
In the tenth chapter, the Lord described his divine glories
and in the eleventh chapter He has revealed, His cosmic form.
Thus a devotee comes to know His usual power and influence.
If a person, knows Him in reality, or has faith in Him, he may
be freed, from the bondage of birth and death, forever.

How gracious the Lord was to Arjuna, that first He revealed
His cosmic form, then divine form, and finally assumed His two-
armed form! Moreover, He has also showered His grace on all of
us, that we should think of the Lord, whenever and wherever,
our mind is attracted towards any person, object or glory or merit
etc. All of us, have got the same golden opportunity of listening
to His divine glories, and thinking of and recollecting His cosmic
form, which was available to a few persons, such as Arjuna and
Safijaya. So we should not miss such an opportunity.
Link:- When the Lord by assuming the human form, consoled

Arjuna, the latter said.
~~
~ "'IOjft ~ ocr ~ \iI ... I I e:..
$~IJl ... ~ '(4C!+I: fI:JIfll: ~ 'tffi': II ~ ~ II
arjuna uvdca
drstvedam manusam rupam tava saumyaril janardana
idanimasmi sarnvrttah sacetah prakrtim gatah
Arjuna said:
Having seen this gentle human form of Yours, I am now
composed and am restored to my normal nature. 51
Comment:-
'Drstvedam manusam rupam tava saumyam janardana
idantmasmi samvrttah sacetah prakrtlm gatal}.'-Atjuna says to
Lord Krsna, that having seen His human form, which He assumes
as a sport, even cows, beasts, birds, trees and creepers etc., are
thrilled, with delight (Srimadbha. 10/29/40). Having beheld that
human fonn, he is also composed and is his normal self again.
The terror which was caused by beholding the Lord's cosmic

form, has disappeared altogether. By the term 'Sacetah', Arjuna
means to say, that when he diverted his attention towards the
Lord's grace, he realisedthat he was a pigmy before the wonderful
cosmic form, of the Lord and it was only out of grace, that He
revealed to him His cosmic form, divine form and fmally assumed
the human form though he did not deserve it.
Appendix-Atjuna has called the Lord's form as human
because it was gentle two-armed form, Lord Krsna was two-
armed. In Brahmavaivartapurana it is mentioned-
tvameva bhagavanadyo nlrgunah prakrteh parah,
arddhango dvibhujaJ:t krsno'pyarddhangena caturbhujah,
(Prakrti. 12/15)
'You, 0 God, are the origin of all, You are attributeless,
You transcend prakrti, You have revealed Yourself as two-armed
Krsna, with half part; and with the other half part, You have
revealed Yourself as four-armed Visnu.'
dvibhujo radhikakanto laksmikantascaturbhujah,
goloke dvibhujastasthau . gopalrgoplbhiravrtah,
caturbhujasca vaikuntham prayayau padmaya saba,
sarvamsena samau tau dvau kr~l}anarayal}au parau.
(Prakrti 35/14-15)
'Two-armed Krsnais Radhika's husband and four-armed Visnu
is Laksmi's husband. Krsna surrounded by Gopas (cowherds)
and Gopikas (cowherd women) live in Goloka, and Visnu with
Laksmi (as well as His councillors) reside in Vaikuntha. Both
of them (Krsna and Visnu) are the same in everyway viz., both
are one only.'
It means that two-armed Krsna, four-armed Visnu and the
Lord with thousands of arms (cosmic fonn)-all the three are
the manifestations of the entire-God (God in full).
Link.·-Lord Kr~1Ja, supporting Arjuna's view, expressed in

the above verse, explains the rarity of the vision, of His four-
armed divine form.
~ ~ CieeU"iR:r lI....... I
~3iG!H4 't'\q'l4~~: II~~ II
sribhagavdnuviica
sudurdarsamidam riipariJ. drstavanas! yanmama
deva apyasya riipasya nityariJ. darSanakaJi~iJ:.lal}
It is exceedingly difficult to observe this form of Mine which
you have seen. Even, the gods are always, keen to behold it. 52
Commenu-«
'Sudurdarsamidam riipariJ. drstavanasl yanmama'-Here, the
form of the Lord which has been delineated is the four-armed
one, because even the gods cannot think of the cosmic form;
and as far as the human form, is concerned, how can it be
difficult for the gods to see it, when even a man can behold it?
So here reference is to His four-armed divine form, which has
already been mentioned as 'divine form' (11/45) and 'His own
form' (11150).
'Devaapyasya riipasya nityarit darSanakail~il)al}'-The Lord,
has declared here, that it is exceedingly difficult to see His four-
armed divine form. In the fifty-third and fifty-fourth verses,
He says that neither by the study of Vedas, nor by penance,
by charity, nor by ritual can, He be seen, in this form. Then,
He declares that He can be seen in this form, by unswerving
devotion. Now a doubt arises, why the gods cannot see Him,
when they are always eager to behold Him. The answer is that
their eagerness does not involve, exclusive devotion. Their aim
is to enjoy heavenly pleasure which they hanker after. Their

eagerness, is just like worldly human beings, who want to behold
the Lord, while hankering after worldly pleasure and prosperity.
If a traveller while travelling, finds a jewel, and gets lost in,
it without reaching the destination, the gods attach secondary
importance to salvation, and so they cannot behold the Lord,
as they are too much entangled in pleasure.
The gods cannot behold the Lord, by having eagerness,
because they are proud of the high status of their divine abode,
bodies and pleasures etc. Therefore, Arjuna, in the fourteenth
verse of the tenth chapter, said, "0 Lord, neither the gods nor
demons know Your manifestation." Thus Arjuna, has taken both
of them as belonging to the same category. It means, that as the
gods possess prosperity, the demons possess magical power.
But, prosperity or power is not conducive, to the Lord's vision.
He, can be seen by exclusive devotion (11/54), both by the gods
and human beings.
By the expression 'Deva api, the Lord means to say, that
virtuous actions can lead to higher regions, rather than to God-
realization.
Appendix-Though the bodies of gods are heavenly, yet
God's body is more singular (more divine) than gods' bodies.
The bodies of gods are material, effulgent while God's body is
divine. God's body is truth-knowledge-bliss solidified, eternal,
unearthly and very divine.* Therefore even gods are always
been to behold God. As common people are fond of visiting
new places, so are gods fond of beholding God but they have
no love (devotion) for Him. It means that as devotees want to
behold God by unswerving devotion, the gods don't want to
behold Him in this way. Therefore God is subservient to His
* cidiinandamaya deha tumhari, bigata bikara jana adhikari,
(Manasa, Ayodhyii. 127/3)
1316 SRUMADBHAGAVADGITA [Chapterll
loving devotees, but He is not subservient to gods.
Link:-The Lord, clarifies the same point, which has already

been described, in the preceding verse.
o:rrt ~ ('14 fli ';f ~ ';f:CI 'IlI1i I I
~ QOCiFClm m ~
caecll~ffi l:It ~II~~ II
naham vedairna tapasa na danena na cejyaya
sakya evarhvidho drasturn dr~tavanasi mam yatha
Neither by the study of Vedas, nor by penance, nor charity,
or ritual could I be viewed in this form, as you have. 53
Comment:-
'Drstavanasi marh yatha'-The Lord, says to Arjuna, that
he has seen His four-armed divine form, only by His grace. He
seeks to convey that a devotee, can have His vision, only by
His grace, not by any other qualification.
'Naham vedairna tapasa na danena na cejyaya sakyaevamvidho
drastum'<-A man can buy an article for a hundred rupees, only
if its cost to the shopkeeper is less than a hundred rupees.
Similarly, if the Lord can be bought by means of Vedas, or
penance or charity or ritual, it means that He is cheaper than these
meritorious deeds. But, actually it is not so, all these meritorious
acts, cannot equal the Lord, in cost. He is far superior, to all
merit and deed. How can, He be bought by a human being,
or an object resting in a negligible fragment of the universe,
created by Him? He can be attained, only by His grace. The
Lord showers His grace, on a person, when he, renouncing his
pride of his possessions and resources, surrenders himself to
Him. In that case, the Lord reveals Himself immediately. Till
a man attaches importance to material things, ability, power and
understanding etc., and relies upon these, the Lord remains, afar
in spite of, being the nearest.

Here, the vision of the Lord's four-armed form, rather than
the cosmic form, has been declared as rare, because the cosmic
form has already been glorified in almost identical words, in the
forty-eighth verse. If we take it as praise of the cosmic form, it
means that we expose the Lord to a charge of repetition. Also
in the next verse the Lord Himself explains, that He can be
seen in this form by exclusive devotion. The cosmic form cannot
be viewed by exclusive devotion, because how can a devotee
have exclusive devotion, for His cosmic form, when even the
valiant devotee Arjuna, was terrified of that form, while having
divine vision?
Link:-When the Lord cannot be seen by any meritorious

deed, how can He be seen then? Lord Krsna, suggests the means,
in the next two verses.
~ (CI~"'lI?041 ~ ~~ I
~ ~ -:q d:ffi~ ~ -:q q'R1q II '"'~ II
-:,) -:,)
bhaktya tvananyaya sakya ahamevarhvidho'rjuna

jiiatUln drasturn ca tattvena pravestum caparantapa
By unswerving devotion only can I be seen in this form (with
four-arms) and known in its essence and even its merger, 0
scorcher of foes. 54.
Comment:-
'Bhaktya tvananyaya sakya ahamevaritvidho'rjuna'-Here, the
term 'Tu' (Indeed), has been used, to emphasize the point that
the four-armed form, holding a conch, a disc, a mace and a lotus
each in one of the hands, cannot be seen by any meritorious
deeds, but only by exclusive devotion.
Exclusive devotion means, dependence on God only, without
1318 SRIMADBHAGAVADGITA [Chapter I I
having the least dependence on one's own ability, power, intellect

or resources etc. This exclusive devotion, is not determined either
by the mind or intellect or senses etc., but by one's own self.
Restlessness for a vision of the Lord, is specially contributory
to the attainment of divine vision. One cannot feel at ease,
without His vision, even for a moment. One should become
restless, for beholding the Lord. That restlessness for the Lord,
burns the sins of infinite births. For such devotees, who have an
exclusive devotion, for the Lord, He declares, "He who always
and constantly thinks of Me with exclusive devotion, to that
Yogi always absorbed in Me, I am easily attainable" (Gita 8/14);
and "To those, who worship Me alone, thinking of none else,
who are ever devout, I provide, gain and security" (Gita 9/22).
Exclusive devotion also means, no dependence on adoration
or meditation or spiritual discipline, for God-realization. Then
why to worship the Lord and meditate on Him? These are the
means, to do away one's pride. When pride is destroyed, the
Lord's grace, manifests itself and it is by His grace, that a
devotee attains Him.
'JfiaturiI drastum ca tattvena pravestumi--The Lord, can be
known, seen and attained, by exclusive devotion.
The Lord, can also be known in reality, and attained through
knowledge (wisdom) (Gita 18/55) but He cannot be forced to
reveal Himself, to such a devotee.
'Jfiatum' (to be known), means, that a devotee knows the
Lord in reality, that all is God (Gita 7/19) and He is, being and
non-being, both (Gita 9/19). It does not mean, that the Lord is
encompassed by the devotee's intellect, but He penetrates his
intellect fully.
'Drastum' means, that a devotee can behold the Lord in any
form, such as Lord Visnu, Lord Rama or Lord Krsna,
'Pravestum' means, that a devotee realizes his identity,
with the Lord or he enters the sport of the Lord. To enjoy His
sport the desire of the devotee, and the will of the Lord, are
the chief factors.
In that case, though all his desires are destroyed, yet the Lord
fulfils, not only his spiritual desire, but also mundane desire, if
any. Before beholding the Lord, Dhruva and Vibhisana, both had
a desire to rule over the kingdoms. Their worldly desires, were
satisfied by the Lord. It means that the Lord, first satisfies the
desire of a devotee, and then by His own sweet will enables, him
to attain perfection. In that case, nothing remains to be known,
to be done and to be acquired by him.
The keen desire of a devotee for God-realization, rouses
the desire, in the Lord to meet His devotee. None can create,
any hurdle in the Lord's desire, to meet His devotee. Then, He
removes all obstacles of a devotee, by His grace and reveals
Himself to him, without consideration of his eligibility.
Appendix-Where the Lord has mentioned the Supreme
State of Knowledge (Jfiana), there by knowledge, a striver
knows Him in essence (tattva) and merges unto Him-thus
there are two attainments; but here by devotion a striver
knows him in essence, sees Him and merges into Him-there are
three attainments. By devotion God can also be seen-this is the
special feature of devotion, while having attained even the Supreme
State of Knowledge, God is not seen. Therefore there is special
glory of devotion. By devotion God in His entire form is attained.
In the attainment of Brahma (the Absolute)-'knowing' and
'entering'-there are two attainments but in the attainment of
'Samagra' (entire God) 'knowing', 'entering' and 'seeing'-there
are three attainments. The reason is that in the finite, there is
finitude and in the entire there is entirety.
1320 SR~BHAGAVADGITA [Chapter l l
q (Cfi4qi di('tl'(q1 qq,e:'ffi: ~: I

'A'SR: ~ ~: ~ ~ qlosClII ~~ II
matkarmakpunatparamo madbhaktah sangavarjitah
nirvairah sarvabhfitesu yaJ}. sa mameti pal}.4ava
o Pandava (Arjuna), he who acts for My sake, depends on
Me, is devoted to Me, has no attachment and is free from malice,
towards all beings, reaches Me. 55
Comment:-
[The five points mentioned in this verse, can be divided into
two parts (i) Attachment to the Lord (ii) Detachment from the
world. The first part includes, the first three points 'works for
Me', 'depends on Me' and is 'devoted to Me', while the second
part, includes the last two points-'no attachment' and 'freedom
from malice'.]
'Matkarmakrt'c-slt means, that all the spiritual pursuits, such
as utterance of the Lord's name, loud chanting,
I
meditation, good
company and study of the sacred books, as well as, performing
mundane duties, according to one's caste, creed and stage (order)
of life, should be performed, for the Lord's sake.
Actually, the division of actions into spiritual ones and
mundane ones, is external. All the actions, whether spiritual or
mundane, should be performed for the Lord's sake, only because
the body, senses, mind and intellect etc., with which one performs
actions, have been given to him by God, and they are His. So he
should perform actions, with the power given by Him, according
to His ordinance, in order to please Him, by becoming merely
an instrument in His hands.
'Matparamab'- 'Matparamah', is he who regarding the Lord
as the Supreme, depends, only on Him.
'Madbhaktab'- He is devoted to the Lord i.e., he has admitted
his relationship with the Lord, that only He is his and he only
is His. This relationship, develops devotion for Him.

Such a devotee, beholds the Lord pervading everywhere, all
the time in all persons, things and his own self. From the angle,
that God is everywhere, He is also here. Being at all times, He
is now. Pervading all beings and things, He is also in him. As
He belongs to all, He is also his. He, who has such a belief, is
the Lord's devotee.
'Sangavarjitah nirvairah sarvabhutesu yal}.'-The devotee,
who works for the Lord's sake, depends on Him and is devoted
to Him, he becomes free from attachment and desires.
Further, when a devotee realizes, that he is a fragment of the
Lord, his devotion for Him is aroused, and then he becomes free
from attachment. Having detachment and conviction, that God
pervades all beings, he becomes free, from malice towards all
of them, even on his receiving the worst treatment. He beholds
the Lord's will and grace, in every dealing. Thus, his affinity
with the world, is renounced and he attains God.
'Sa mameti'-This expression, includes the three points-to
know Him in reality, to behold Him, and to attain Him; as
explained in the preceding verse. It means, that he attains the
object of human life, by reaching Him.
The Lord, at the end of the ninth chapter, said to Arjuna,
"Fix your mind on Me, be devoted to Me, adore Me, bow
down to Me, thus making yourself steadfast in Me, and entirely
depending on Me, you will come to Me" (9/34).
After disclosing this secret, Lord Krsna, wanted to reveal
more secrets to his devotee Arjuna and so He revealed these,
in the tenth and the eleventh chapters.
If man, depends on the perishable and kaleidoscopic,
matter (prakrti) and its evolutes, the body and the world, he has
disinclination, for the imperishable and eternal Lord. The tenth

and the eleventh chapters aim, at removing this disinclination
and conducing one towards the Lord.
A man possesses two kinds of power-of thinking, and of
beholding. Both of these are to be utilized for devotion to God.
So Lord Krsna.vpreached, in the tenth chapter, that whatever
speciality or merit or glory a person perceives, in a thing or a
being, and when a thought comes to his mind, he should think
of the Lord, only.
In the eleventh chapter, He, by revealing His cosmic form
to Arjuna, means to preach that a devotee should behold Him
pervading everywhere, in different forms and names etc., because
this entire universe is a part of His cosmic form.
Arjuna, prayed to Lord Krsna, two times. In the
seventeenth verse of the tenth chapter, he asked, "In what
various aspects are you to be thought of, by me?" So, the Lord
mentioned His divine glories, that he could think of Him, in
those glories.
At the beginning of the eleventh chapter Arjuna, said, "I
want to see Your divine form." So the Lord revealed to Arjuna,
His cosmic form by offering him divine vision.
It means, that a striver should think only of the Lord, and
. should behold everyone and everything, as the manifestation of
the Lord, only.
Appendix-The nature of the devotion, by which the
four-armed God can be beheld, is that a striver having
renounced attachment to the world should totally depend on
God. The expression 'matkarmakrt' means dependence on
God with the gross (physical) body; 'matparamah' means-
dependance on God with the subtle and the causal bodies and
'madbhaktah' means dependence of the self on God, because
'I am God's and God is mine' -this acceptance is through
the self itself. 'Sa mameti' -this expression means attainment

of the entire form of God.
~ dcwR;Frt mtf<j?iJ/Qc:.JJ7d7«QHClf'{j ififPFc/E112/i q"jJ/:tnd

gfj'l'WfI~";HlqJ~ fcr~~Qc;:tf'1q"jJiJ 1I4i:h/~:tiJs&ffZ1: /Ift /I
om tatsaditi stimadbhagavadgitiisispanisatsu brahmavidyiiyam
yogasdstre srlkHl')iirjunasarhviide visvariipadarsanayogo
niimaikiidaso'dhyiiyal].
Thus with the words Om, Tat, Sat, the names of the Lord,
in the Upanisad of the Bhagavadgita, the knowledge of Brahma,
K"J}a and Arjuna, this is the eleventh designated discourse: 'The
Yoga of the vision of the Cosmic Form."
Words, letters and Uvaca (said) in the Eleventh Chapter-
(1) In this chapter in 'Athaikadaso'dhyayal}' there are three
words, in 'Arjuna Uvaca' etc., there are twenty-two words, in
verses there are eight hundred and fifty-one words, and there are
thirteen, concluding words. Thus the total number of the words,
is eight hundred and eighty-nine.
(2) In this chapter in 'Athaikadaso'dhyayah' there are seven
letters, in 'Arjuna Uvaca' etc., there are seventy letters, in verses
there are two thousand, one hundred and ninety-three letters and
there are fifty concluding words. Thus the total of the letters, is
two thousand three hundred and twenty. In this chapter, out of
fifty-five verses, in the first verse there are thirty-three letters,
in each of the verses from the fifteenth to the fiftieth, there are
forty-four letters and there are thirty-two letters, in each of the
remaining eighteen verses.
(3) In this chapter the term 'Uvaca' has been used eleven
times- four times 'Arjuna Uvaca', four times 'Snohagavanuvaca'
and three times 'Saiijaya Uvaca'.
1324 SRUMADBHAGAVADGITA [Chapter l l
Metres Used in the Eleventh Chapter
Out of the fIfty-five verses, in this chapter, there is 'anustup'

metre, in nineteen verses; 'upendravajra' metre, in three verses,
and 'upajati' metre, in thirty-three verses.
Out of the nineteen verses, having 'anustup' metre; in the
first quarter of the first and fifty-fifth verses 'bha-gana' being used
there is 'bha-vipula' metre; in the first quarter of the eleventh and
fifty-third verses 'na-gana' being used there is 'na-vipula', metre,
and in the first quarter of the tenth verse 'na-gana', and in the third
quarter 'bha-gana' being used there is 'samklrna-vipula', metre.
The remaining fourteen verses (2/9, 12-14, 51-52, 54) possess
the characteristics, of right 'pathyavaktra' Anustup metre.
Out of the remaining thirty-six verses, the twenty-eighth,
twenty-ninth and forty-fifth verses have 'upendravajra' metre,
while the remaining thirty-three verses (15-27, 30--44,46-50)
have the characteristics of right, 'upajati' metre.
II Shri Hari II
., Twelfth Chapter
INTRODUCTION
Lord Krsna, in the thirty-third and the thirty-fourth verses
of the fourth chapter, explained the superiority of the path of
knowledge (wisdom), and exhortedAtjuna to gainknowledge. Then
He explained, the glory of knowledge. After that, He explained
the importance of worship of the Supreme, Who is attributeless
and formless, in the sixteenth and the seventeenth verses, and
from the twenty-fourth to the twenty-sixth verses of the fifth
chapter, from the twenty-fourth to the twenty-eighth verses of
the sixth chapter and from the eleventh to the thirteenth verses
of the eighth chapter.
In the forty-seventh verse of the sixth chapter, He explained
the glory of a devotee. From the seventh chapter to the eleventh
chapter, He time. and again through the terms 'Aham' (I) and
'Mam' (me) specially, laid emphasis on the importanceof worship
of God, Who is endowed with attributes and form, and also is
endowed with attributes, but is formless. At last, in the fifty-
fourth and fifty-fifth verses of the eleventh chapter, He glorified
exclusive devotion, and its fruit. *
* Before this chapter in the following verses, there is a description of the
devotees who worship the Lord, with fonn.
6/47-He full of faith worships Me with his inner self abiding in Me.
7/1-The mind intent on Me, practising Yoga and taking refuge in Me.
7/29-30-They strive taking refuge in Me of steadfast in mind.
Sn-With mind and intellect fixed in Me.
S/I4--He constantly remembers Me with single-minded devotion.
9/14-- They finn in vows worship Me with steadfast devotion.
9/22- They worship Me alone thinking of no one else.
9/30-Worship Me with exclusive devotion.
1326 SR~DBHAGAVADGITA [Chapterl2
Having heard the above description, Arjuna had a curiosity

to know, which of the devotees-ofthose who worship God with
attributes, or those who worship the unmanifested, attributeless
Brahma, is better. So he puts the question-
~6Cffq
~ fU1d~'ffi1 ~ ~'ffiI'@Sli ~qlfta I
~ oqll4&1'(¥4&.4'ffl ~ ~ ~:II ~ II
arjuna uvdca
evarit satatayuktii ye bhaktastvam paryupasate
ye capyaksaramavyaktarh te~arit ke yogavittamah
Arjuna said:
Those devotees who, ever steadfast, thus worship Thee
(Saguna) and those again, who worship only the Imperishable
and the Unmanifest (Nlrguna) which of them are better versed
in Yoga? 1,
Comment:-
'Evarit satatayuktii ye bhaktiil;l'-The expression 'Ye bhaktiil.t'
IO/9-With their mind and their life wholly absorbed in Me, enlightening
each other.
II/55-He performs all actions for Me, he is devoted to Me and he depends
on Me.
In the following verses before this chapter there is the description of the
devotees who worship formless God.
4/34-Know that (knowledge of the self) by prostration, by question, by service.
4/39-The man who is full of faith obtains that knowledge.
5/S-Sankhyayogi who knows the truth (reality) thinks, " I do nothing at all."
5/l3-Neither acting nor causing others to act.
5/24-26---Attains Brahma Nirvana (beatitude of God).
6/25-Having established the mind in the self or in God.
Sill-The Supreme Being who is declared Imperishable by those who know
to the Vedas.
SIB-Uttering the mono-syllabled Om, the Brahma and remembering Me.
91l5-0thers worship Me in My absolute formless aspect.
Verse 1] SADHAKA-SANJIV ANi' 1327
(those devotees) stands, for the same striver for whom 'Yah'
(who) and 'Sal).' (he) terms, have been used by the Lord in the
fifty-fifth verse of the eleventh chapter. Such strivers, worship
God, Who is endowed with attributes and form.
Here the term 'Evam', directs towards the fifty-fifth verse
of the eleventh chapter.
'Satatayukta (ever steadfast), is he who believes 'I am
only God's.'
The strivers (devotees), who have full faith in God, have
the only aim of God-realization. Therefore while undertaking,
either spiritual activities, such as adoration and meditation etc.,
or mundane activities, such as business or service or earning
their livelihood, such devotees ever remain steadfast in Him, by
thinking of Him i.e., they have their affinity only for Him.
A striver, commits an error if while performing spiritual
activities, he thinks that he has affrnity for God, and while
performing mundane actions, he believes that he has affinity for
the world. The reason is, that he has not fixed God-realization,
as the only aim of his life. If he realizes that the only aim of
human life is, God-realization, and sticks to it, all his activities
will conduce him to God-realization.
If an aspirant thinks of the Lord, at the beginning of an
activity and at its end, it means, that he has thought of the Lord,
even during the performance of the activity, in the same way as
a businessman while making entries in his account book, gets so
much absorbed in it, that he even forgets who he is, and why
he is making those entries and calculations. Though it seems
forgetfulness, yet it is not forgetfulness because he has his aim
in his mind. Similarly a striver, always believes that he is only
God's and whatever action he performs, is only for Him. Therefore
while engaged in performing duties his apparent forgetfulness of
God is not in fact forgetfulness of God as he has no doubt in
his conviction that he is only God's and working only for God.
"I'varh paryupasate'c-Here, the term 'Tvam'-c-should be

interpreted in a wider sense, covering all the forms with attributes
assumed by Him during His various incarnations, as well as the
form with which He resides in His Divine Abode, and also He,
Who is called by different forms and names, according to, the
beliefs of devotees.
The term 'Paryupasate' means, 'to worship well.' As a chaste
wife through her body serves her husband, thinking of him in his
absence and serves his parents and performs all household duties,
only to please and serve him, so does a striver, being engrossed
in Him, by chanting His names, through thinking and meditation,
by rendering service to beings and through the performance of
mundane duties, worships Him alone, without attaching the least
importance to perishable objects and actions.
'Ye capyaksaramavyaktamt--The term 'Ye', stands for the
strivers, who worship attributeless and formless, God.
The term 'Aksaram', stands for the Imperishable Brahma,
Who is all Truth, all Consciousness and all Bliss consolidated,
(it will be explained in the third verse of this chapter).
The term 'Avyaktam', stands for the Unmanifested, Who is
incomprehensible to the senses. Here, the use of two adjectives
'Aksaram' (imperishable) and 'Avyaktam' (Unmanifest), has
been made for attributeless and formless Brahma (It will also
be explained in the third verse of this chapter).
It seems, that the Lord by using the term 'Api' (only), wants
to compare the devotees who worship the Lord endowed with
form, with those devotees who worship only the formless Absolute
(Brahma), by regarding Him, superior.
"I'esam ke yogavlttamah'<-Here the term 'Tesam', stands for
both the devotees-those who worship God with attributes, and
also those, who worship attributeless God. In the fifth verse of
this chapter, this term has been used for devotees who worship
attributeless, God, while in the seventh verse, it has been used
for devotees, who worship God with attributes. So Arjuna wants

to ask, which of the two, is better.
If we give a serious thought to the answer offered by the
Lord to Arjuna's question, we come to realise the importance
of Arjuna's question.
From the second verse of this chapter to the twentieth
verse of the fourteenth chapter, Lord Krsna went on speaking
continuously. This is the only occasion when Lord Krsna, spoke
continuously for such a long time, by uttering seventy-three
verses. It shows that, Lord Krsna wants to clarify many vital
points. He wants to explain the identity of the Lord, Who
is endowed with form, with Brahma, Who is formless; the
means of attaining the two, and the marks of perfect devotees
(Gita 12/13-19) and the wise (Gita 14/22-25) and how they
may realize the importance of renouncement, of attachment to
the world.
It means, that the supreme word, the most secret of all,
for the supreme good of all beings, which the Lord wanted to
announce, for the welfare of them, was disclosed in response to
Arjuna's question inspired by Lord Krsna,
Appendix-The Gita being a 'Y ogasastra', in it 'Yoga'
is important. Therefore who is a real Yogavetta?-This is
Arjuna's question. There are three categories of Yogavettiis-
(i) Yogavit viz., Yogi, (ii) Yogavittara viz., better of the two
Yogis, (iii) Yogavittama viz., the best of all Yogis. Arjuna has
no doubt about 'Yogavit' and 'Yogavittara' but he has doubt
about 'Yogavittama'.
Link:-The Lord, answers Arjuna's question, in the next

verse pertaining to the superiority of worshippers who worship
God with attributes, and those who worship, attributeless God.
~J7CfljCflT:/
q6!04I~~i4l:f"U ~ mH('Iq~'ffi1 aqlftd I

~ 4t:41 4'(41 ihll fd -q Yftid'" l«IT: II ~ II
sribhagaviinuvaca
mayyavesya mano ye mam nityayuktii upasate
sraddhaya parayopetiiste me yuktatama matiil}.
Those who, flxlng their mind on Me, worship Me ever steadfast
and are endowed with supreme faith, are the most perfect Yogis,
in My opinion. 2
Comment:-
[Lord Kr~I.J.a explained this fact of his own accord without
being asked in the forty-seveIith verse of the sixth chapter, but
Arjuna could not understand it (verdict). So he put this question,
in the first verse of this chapter. Similarly, strivers on account
of not having keen desire and curiosity do not understand the
spiritual teaching imparted in religious discourses by the saints
and the scriptures as it was told in a general way not as an
answer to a specific question. Therefore they disregard them
though general impression remains but if they have a keen desire
to know it, they pay special attention and listen to it, with faith
and also study the scriptures carefully. Therefore, strivers should
listen to religious discourses and study the scriptures carefully,
considering these as meant for them and translate those teachings
into practice.]
'Mayyavesya mano ye mam nityayukta upasate'-c-When a
person's mind, is concentrated, he thinks automatically of persons
or object he loves.
The expression 'Nityayuktah (ever steadfast or earnest),
means that the striver himself should remain absorbed. in God,
by thinking, "only God is mine and I am only of God." When
a striver has a firm resolve (aim), to realize God, his mind and
intellect automatically, get absorbed in Him. On the other hand,
if his aim is not God-realization, his mind and intellect cannot be
absorbed in Him, in spite of, his best efforts. Mind and intellect,
are the instruments which remain under the control, of the agent.
So, when a striver himself gets absorbed in Him, the mind and
the intellect, automatically get absorbed in Him.
A striver, commits an error, when he instead of getting
absorbed himself practises to concentrate his mind and intellect
on Him. So, there is a general complaint, that strivers' mind and
intellect do not get absorbed in Him. Through the concentration
of mind and intellect he can attain the state of a trance, but
he cannot realize God. God-realization is possible only, if he
himself, gets absorbed in Him.
Real worship, consists in surrendering oneself to God and
believing, "I am only God's and only God is mine." When a
man surrenders himself to God, all prescribed actions, including
chanting His name, thinking, meditation, service and adoration
etc., are performed, only for Him.
A body, is a fragment of prakrti (nature), while the soul
(self), is a fragment of God. But the self having forgotten the
real affinity for God, assumes affmity for nature and its evolute
i.e., body, senses, mind and intellect etc. As soon as, he (the
self), renounces this assumed affinity, his real and eternal affinity
for God is manifested, and his memory is regained-
"Destroyed is my delusion, as I have gained my knowledge
(memory)" (Gila 18/73).
It is because of man's (soul's), inclination to matter (nature),
i.e., by deriving pleasure out of it, that he assumes his affinity
for it, i.e., he assumes, "I am body." Because of this assumed
affinity for the body, he holds that he belongs to a particular
caste, creed, colour, profession, order of life and regards the
self, rather than the body, as at a stage of boyhood, youth and
old age etc., viz., he does not regard the self, as different from
the body.
This assumed affmity for the alien body, and the world,
becomes so firm, that he remembers it without making any effort.
If he realizes his real affinity, for the sentient and eternal Lord,
he can never forget Him, and while performing all actions,
such as sitting, eating, drinking, sleeping and waking etc., he
automatically will think of Him.
A striver, whose only aim, instead of hankering after worldly
pleasures and prosperity, is God-realization, it means, that he
has started realizing his real affmity, for God. When he fully
realizes this real affinity, he has not the least desire, to hanker
after worldly pleasure and prosperity, through his mind, intellect,
senses and body etc.
The self (soul), in spite of being a fragment of God, assumes
Its affinity for nature, because it wants to derive pleasure out
of it. So a striver, having a disinclination for the world, should
realize his real affmity for God, and should have an inclination
for Him, only.
'Sraddhaya parayopetaste me yuktatama matal}'-A striver,
has faith in a thing or person etc., whom or what he considers
as the best and then he follows the principle, decided upon by
him, without deviating from it.
A person's mind, is fixed on the object or person he loves,
and his intellect is fixed on the object or person in whom he
has faith. If he is a lover, he seeks-company of the beloved, but
if he has faith, he ever remains ready to carry out, the wishes
of the adored one.
He, who loves only God, ever realizes his affmity for Him,
and never feels any separation from Him. Therefore, such devotees,
are the most perfect in Yoga, in the Lord's opinion.
The fact, which has been pointed out here, by using a plural
number in the expression 'Te me yuktatama matah (they are the

best in Yoga in My opinion), has already been explained, in the
singular number by the Lord in the forty-seventh verse of the
sixth chapter, by the expression 'Sa me yuktatamo matah' (he is
considered by Me, to be the best YogI).*
Appendix-'Sa yogi paramo matah' (Gita 6/32), 'sa me
yuktatamo matah' (Gita 6/47), 'te me yuktatama matah' (Gita
12/2)-Thus the Lord has mentioned the Supreme (the most
perfect) Yogi; it means that a striver may practise anyone of
the paths such as Karmayoga, Jfianayoga etc., but he is the
best (Supreme) who has attained devotion. A Karmayogi and a
Jfianayogi finally attain devotion but a Bhaktiyogi from the outset
remains absorbed in devotion (which is the fruit of Karmayoga
and Jfianayoga), therefore he is the best of all.
Knowledge and devotion-both are equal as far as the freedom
from sufferings is concerned, but devotion is more glorious than
knowledge, because in knowledge there is 'akhanda' (integral)
relish (bliss) but in devotion there is infinite relish. Infmite
relish increases every moment, in it there are waves of singular
bliss which make it unique. As in the world when we come to
know that 'this is a paper currency' or 'this is a watch' etc.,
our ignorance in regard to that is wiped out, similarly by Self-
realization, ignorance of the self is removed. When ingorance is
removed, a man is delivered from sufferings, fear and bondage
of birth and death etc. But love (devotion) is more singular than
* In the fifty-fourth verse of the eleventh chapter the Lord has declared,
"By single-minded devotion I can be known and seen in reality and also entered
into." But in the fifty-fifth verse of the eighteenth chapter the Lord declares for
the devotees who woship the attributeless Absolute (Brahma), "He, having known
Me in truth, forthwith enters into Me." Here He does not declare that he can see
Him. Thus only the devotees who worship the Lord with attributes can see Him.
This is a singularity of such devotee.
The Lord in the forty-seventh verse of the sixth chapter has declared the
striver full of faith in His form with attributes the best Yogi, Thus such a striver
(devotee) is very loving to Him.
1334 SRIMADBHAGA vADGITA [Chapter 12
knowledge. Knowledge has no access to God but devotion has.

Knowledge is realized by the Self but love is relished by God
and He is the knower of love. God is not hungry for knowledge
but He is hungry for love. Having attained salvation, a Jfianayogi
is satisfied with the self and content in the self (Gita 3/17), but
having attained devotion, a devotee is not satisfied but his bliss
is enhanced more and more. Therefore the last stage is love,
not salvation.
As 'this is a paper currency'-it is known, then ignorance of
it is removed but if there is greed to get more and more money,
the money provides a special taste (relish). Similarly in devotion
there is a singular relish. It means that in the world as greed
for money has attraction for a man, similarly love for God has
attraction for a devotee, but knowledge has no such attraction.
Greed for wealth causes downfall but love elevates a devotee
to a higher peak of devotion than knowledge does. There is not
that relish in an object and in the knowledge of that object as
is in the attraction for that object.
In the Path of Discrimination(Jfianayoga) there is assumption
of both the real and the unreal together, so a trace of subtle ego
persists for a long time. This subtle ego viz., the trace of ego
persists even on having attained salvation. This subtle ego does
not lead to the cycle of birth and death but it is a stumbling
block to have 'abhinnata' (intimate love or inseparation) with
God. Therefore by following the path of discrimination, the wise
men (Jfianis) or philosophers can attain salvation; but they may
become 'abhinna' with God viz., they may have true devotion
(love) for God-this is not the rule. It is because of the subtle
ego that there are differences of opinions among philosophers
and their philosophical thoughts. But in the path of faith
(Bhaktiyoga), a devotee from the outset, does not assume any
other independent existence besides God. Therefore God and he
become inseparable (abhinna). Both being inseparable viz., with
Verse 2) SADHAKA-SAfuIvANI 1335
the dawn of sincere love, the subtle ego and all philosophical
differences of opinions evolving from the subtle ego are totally
wiped out* viz., dvaita, advaita, dvaitadvaita, visistadvaitaetc.-all
become the manifestation of God which is a reality. Therefore
the devout devotee who has realized "Vasudevah sarvam' (All is
God), does not insist on a particular sect (opinion) but respects
all sects equally. As he does not insist on any sect, so he never
disrespects any sect. It means that unity by virtue of love is
superior to the unity through knowledge. In knowledge distance
and distinction are wiped out, but intimacy (Abhinnata) is not
developed. But in love distance, distinction and separation-all the
three come to an end. Therefore in love (devotion) there is real
non-dualism. In love there is so much power that by it a devotee
becomes the favourite deity of even God. The strivers following
the path of knowledge, regard salvation the Supreme, then how
can they realize the glory of love or devotion (premabhakti or
parabhaktij.Yl'arabhakti is the Supreme devotion in which a
devotee has a unique attraction for God which increases every
moment?) In salvation there is 'akhanda ananda' viz., constant
bliss (relish) but in love there is endless bliss which increases
every moment. This 'Premamukti' is far superior and is the
more advanced stage to salvation, Self-realization, realization
and 'Kaivalya' etc,j .
Kannayoga and Jfianayoga-s-rhese two are the worldly
paths (Gita 3/3). But Bhaktiyoga is not the worldly path viz.,
is not the path followed by human beings. He who remains
absorbed in God is 'bhagavannistha' (dependent on God and
His grace) viz., his state is unearthly. His means and end-
both are only God. Therefore Bhaktiyoga is the means and
* prema bhagati jala binu raghurai, abhiantara mala kabahurh na jar.
(Manasa, Uttara 49/3)
t sravanam kirtanam visnoh smaranarn padasevanam
arcanarn vandanarn dasyam sakhyamatma nivedanam
(Srirnadbha, 7/5/23)
also the end; so it has been declared-s-tbhaktya saiijataya bhaktya'

(Srimadbha, 11/3/31) viz., devotion evolves from devotion.
Sravana, kirtana, smarana, padasevana, arcana, vandana, dasya,
sakhya and atma-nivedana-s-this is nine types of 'Sadhanabhakti'
(devotion as a means)* and then is the devotion as an end
which is called 'premalaksanabhakti' (Sadhyabhakti) (the Supreme
devotion) which is the aim to be attained by all the disciplines
such as Karmayoga and Jfianayoga (Gita 18/54). This devotion as
an end (aim), is the Supreme essence which is to be attained.
In Jfianayoga a striver, by attaching importance to the
discrimination between the real and the unreal, renounces the
unreal. By renouncing the unreal, the entity of the renouncer
as well of the thing renounced, remains for a long time,
therefore in Jfianayoga, the total renunciation of the unreal is
very much delayed. In Karmayoga, a striver renders service to
others with the things he has. The worthless things of inferior
quality are renounced easily but it is difficult to renounce
things of Superior quality. But if those things are used in
rendering service to others, the unreal is easily and quickly
renounced. In Bhaktiyoga a devotee regards the world as God's
or as God's manifestation, and thus the world (the unreal) is
extinguished and God remains. Therefore by Karmayoga the
unreal (inert) is more quickly renounced than by Jfianayoga
and by Bhaktiyoga it is more quickly renounced than by
Karmayoga, because in devotion the unreal does not persist at
all- 'Sadasaccaham' (Gita 9/19). Therefore Kannayoga is Superior
to Jfianayoga-c-tayosru karmasannyasat karmayogo visisyate'
(Gita 5/2) and Bhaktiyoga is Superior to Karmayoga-
* dvaitarh mohaya bodhatpragjate manlsya,
bhaktyarthaIiJ. kalpitarn (svikrtarn) dvaitamadvaitadapi sundaram.
(Bodhasara, Bhakti. 42)
Dualism before Self-realization causes delusion but after Self-
realization the accepted-dualism for devotion is superior to the non-
dualism of Jfianayoga.
yoginamapi sarvesam madgatenantaratmana

sraddhavanbhajate yo mam sa me yuktatamo matah
(Gitii 6/47)
Link:-In the preceding verse, the Lord declared the

worshippers of God, with form and attributes, to be the best
Yogis. So a question arises, whether worshippers ofattributeless
Absolute (Brahma), are not the best Yogis. The Lord, answers
the question, in the next two verses:-
~ (q~~~4qO!Of:ffi w!ql~d I
~ ~ 1?G~q'€4<4 ~II ~ II
m;::j4~r;S(HIi ¥OJ ~ ~qcg:44: I
"ff !'II GjCI R=r q ii~ CI ~~ «IT: II ~ II
ye tvaksaramanirdesyamavyaktam paryupasate
sarvatragamacintyarit ca kiitasthamacalarh dhruvam
sanniyamyendrlyagramam sarvatra samabuddhayah
te prapnuvanti mameva sarvabhutahite rati~
But those, who worship the Imperishable (Aksara), the
Undefinable, the Umnanifest,the Omnipresent, the incomprehensible,
the Unchanging and the Immobile, the constant, by restraining all
the senses, being even-minded everywhere, engrossed in the welfare
of all beings, also come to Me. 3-4
Comment:-
The term 'Tu' (but), shows that worshippers of the formless
Brahma, are different from those, who worship the Lord with form.
'Sanniyamyendriyagramam'-Having given the term
'Sanniyamya', with two prefixes 'Sam' and 'Ni' the Lord, lays
emphasis on full control over all senses. If they are not fully
controlled, there is difficulty in the worship of attributeless
Absolute. The senses of devotees who worship the Lord with
attributes, are fixed on Him and so there is not much need of
1338 SRIMADBHAGAVADGITA JChapter12
controlling the senses, as for devotees who worship attributeless

Brahma. Such devotees, having no base for thought, without
controlling the senses, can think of the objects of senses, and
thus can perish (Gita 2/62-63). Therefore, for devotees who
worship the attributeless God, it is necessary to control, not
only the senses fully, but also the mind, because so long as,
there is attachment of the mind with the objects of senses, the
Absolute (Brahma), cannot be attained (Gita 15/11).
In the Gita, control over senses has been considered very
essential, in the Disciplines of Knowledge and Action. There is
no such stress in the Discipline of Devotion.
'Acintyam'-The term stands for the Absolute, Who is beyond
the reach of senses and mind, because they being evolutes of
prakrti cannot even know and think of prakrti; then how can
they know and think of God, Who transcends prakrti (Nature)?
God can be known, only by the self.
'Sarvatragam'- God is all-pervading and limitless. So, he
cannot be attained, by limited mind, intellect and senses.
'AnirdeSyam'-'Anirdesyam', is that which cannot be defmed,
through language or speech. Only that, which is accompanied
by caste, quality, action and is confined through space, time,
thing and individual can be defined, or hinted at. How can
the all-pervading and sentient God, be defined or hinted at, by
insentient language?
'Kutasthami--Jl'his term, stands for the Absolute, Who
while pervading all space, time, things and individuals, remains
unvitiated and uncontaminated. He always remains uniform and
unaltered, without undergoing any change, at all. On a 'Kiita'
(anvil), different instruments and ornaments etc., are shaped, but
it ever remains, the same. Similarly, in spite of birth, existence
and destruction of different beings and objects, God pervading
them, remains the same. He is not affected by, their birth,
existence and destruction.
Verse 3-4] SA.DHAKA-SANJIVANI 1339
'Acalam'-Brahma, is totally immovable and free from

change, while prakrti (nature), is movable.
'Dhruvam'-The Absolute, Who is certain and eternal is
called 'Dhruva'. Out of all the eight adjectives used for Him, this
one is the most important, otherwise people may misunderstand,
whether He exists or not, as all the other adjectives, are in the
negative. He ever exists and never ceases to be, in the least,
"The world seems to exist, because of His existence or light"
(Manasa 1/117/4).
'Aksaram'-c-The Absolute, Who is Truth, Consciousness and
Bliss, solidified, is never destroyed. He is imperishable. He does
not suffer, any diminution.
'AvyaktaDl'-He is unmanifested, He is incomprehensible
to the mind and senses, and He is also devoid of any form
or shape.
'Paryupasate'-The term, here stands for real worship of
devotees, who worship the attributeless, Brahma. Real worship,
consists in remaining established in God, by identifying the self
with Him, without any desire and egoistic notion.
He, Who is denoted by these eight adjectives, is an imperfect
form of Brahma, because Brahma is incomprehensible, even to
the intellect. But worship, which is offered with these eight
adjectives, is the worship of attribute1ess Brahma, and this worship
results, in the attainment of attributeless Brahma. He cannot be
an object of intellect. Keeping in view these eight adjectives, of
the absolute, the adoration made, is called 'Paryupasate.' This
is real worship of the Absolute, and it results, in merging with
the Absolute.
In order to explain the existence of God, two kinds of
adjectives-in the negative and in the positive, have been given.
The negative adjectives, imperishable, indefmable, unmanifest,
unthinkable, immovable, unlimited, show that God is different

from prakrti (nature), while the positive adjectives, such as
omnipresent, uniform, eternal, and nouns-truth, consciousness
and bliss, show the Lord's, independent existence.
Innate, Inactive, Absolute, beyond the states of activity and
non-activity, is the illuminator, of activity and non-activity. The
different adjectives, have been used, so that the intellect may
have- a conception about Him, and so it may reflect upon, that
Absolute.
In the. Gita, the description of God and the soul (self), is
almost the same. The adjectives, which have been used here,
for God have been used for the soul-as -in the twenty-fourth
and the twenty-fifth verses of the second chapter, 'omnipresent',
'immovable', 'unmanifest' and 'unthinkable' etc., and in the sixteenth
verse of the fifteenth chapter, 'unchangeable' and 'imperishable'
have also been used, for the soul. Similarly, in the twenty-fifth
verse of the seventh chapter, the adjective imperishable has been
used for God, while in the fifth verse of the fourteenth chapter,
it has been used for soul.
Both God and the soul, pervade everywhere. 'The whoie
world is pervaded by God (The Supreme Person)' (8/22, 18/46)
and 'all this world is pervaded by Me' (914). Similarly, in the
seventeenth verse of the second chapter, it is said about the soul
also, "All this is pervaded by the soul."
As the sight of two eyes does not clash nor sounds in spite
of being wide-spread do not conflict with the ears, so does
(according to the dualistic principle) the all-pervasiveness of
God, not strike against the all-pervasiveness of the soul, both
being without form or shape.
'Sarvabhiitahite ratal}.'-In the Discipline of Action,
renouncement of attachment, a sense of mine, desire and
selftshness, is very important. When a person, uses objects such
as the body, riches and property, in rendering service to others,
without regarding them as his and for him, his attachment, a

sense of mine, desire and selfishness, are naturally renounced.
When a body is used, in rendering service to others, egoism
is renounced, and when objects are used for others, a sense of
mine, is renounced. A striver following the Discipline of Action,
considers the objects in his possession as the objects of those
people, to whom he renders service. So it is indispensable for
a 'Karmayogi', to remain engrossed in the welfare of all beings.
But in this verse as well as in the twenty-fifth verse, of the fifth
chapter, the Lord declares that the 'Jfianayogis' (the followers of
the Discipline of Knowledge) remain engrossed in the welfare
of all beings. It proves that the path of action, is necessary
even in the path of knowledge, in order to renounce affinity,
for actions totally.
Here, a point needs attention. The service rendered with
the body, objects and actions is limited, because all objects
and actions, are limited. But, he who has a feeling for the
welfare of all beings, renders unlimited service, because there
is no limit of the feeling. Therefore, a striver, should use the
objects for the welfare of all beings, by regarding these as theirs,
without attachment. Because of unlimited feeling, when a striver
renounces his affinity for matter totally, he realizes the unlimited
Essence, i.e., God. When a person, regards objects as his own,
he has an egoistic notion, as well as, unevenness of mind. But,
when he uses these for others, by regarding these as theirs, his
egoistic feelings and unevenness of mind, come to an end. On
the other hand, a common person may use every object of his
own, in rendering service to his kith and kin, but because of
his attachment and a sense of mine for them (limited feeling),
he cannot realize, the limitless God. So, in order to attain, the
limitless God, a striver should possess limitless feelings, of the
welfare of all beings.
A striver, following the Discipline of Knowledge, because
of lack of dispassion cannot renounce worldly objects, by

considering these as illusory, so long as he attaches importance
to perishable objects. But a striver, following the Discipline of
Action, can renounce these easily, by using these in rendering
service, to others. The former, can renounce objects only, if
he has a keen dispassion, while the latter can renounce these
with a little dispassion, because he uses them for the welfare of
others. Thus affinity, for matter is renounced easily, by being
engrossed, in the welfare of all beings, and the path of action,
is an easier one.
Devotees, who worship an attributeless Absolute, specially
hold two views, (i) Whatever appears in the form of insentient
or the sentient, and moving or the unmoving, is soul or Brahma
(the Absolute). (ii) Whatever appears, is perishable, transitory
and unreal. Thus, realizing the seen, as unreal, and whatever
remains, is soul or Brahma.
A striver, following the path of knowledge, cannot attain
perfection, merely by learning 'All is Brahma', so long as he
has attachment in his mind i.e., he possesses evil propensities,
such as desire (lust), and anger etc. So, like a Karmayogi, it
is necessary for him to remain engrossed, in the welfare of all
beings, to attain perfection, by renouncing attachment.
Those strivers, who having assumed the world, as unreal,
meditate on God in solitude, their physical renouncement of
actions, proves useful, in their spiritual path. But, by mere
renunciation, they do not attain to perfection (Glta 3/4). For
attaining perfection, dispassion for pleasure and detachment from
the body, senses, mind and intellect, are very essential, and for
dispassion and detachment, they should remain engrossed, in the
welfare of all beings. When they lead a lonely life, away from
the world, they have an egoistic notion, which can be removed
by being engrossed, in the welfare of all beings.
A striver, should not only be detached from the world, but
also from the body, because the body is also a part of the world.
So long as, he identifies himself with the body, and remains
attached to it, even by living in loneliness, he cannot attain
his aim. In order to, efface egoism and attachment, he must be
engrossed, in the welfare of all beings.
Also it is not possible for a striver, ever to remain in
solitude, because he has to come into contact with society, for
the maintenance of his body. Moreover, if he is not completely
dispassionate, because of his pride, in dealing he may be harsh,
and so his egoistic notion, does not come to an end. Therefore, he
cannot achieve his aim. In order to get rid of this harshness, he
should remain engrossed, in the welfare of all beings. A striver,
following the Discipline of Knowledge may not render service,
on a large scale but the Lord declares, that he will attain Him,
as he is intent on the welfare, of all beings.
It is necessary for both the strivers, whether they worship
God with attributes, or God without attributesto, remain engrossed
in the welfare, of all beings. When a striver thinks that his own
welfare, is different from the welfare, of all beings, it means
that he has egoistic feelings which is a stumbling block to God-
realization. When a striver, performs all actions (eating, drinking,
sleeping etc., as well as chanting His name, meditation, study
of the scriptures etc.,) for the welfare of the world, his egoism,
comes to an end and God's power, which is ever engaged in the
welfare of all beings, supports him.
Real service, does not consist in offering objects and in bodily
service, but in thinking of the welfare, of all beings without any
selfish motive or reward. One should serve them, as he serves
the limbs of his body, without expecting any fruit.
As a common man, without receiving any moral teaching,
serves his body very scrupulously, without being proud of the
act, so does a God-realized soul, remain engrossed in the welfare,
of all beings, through the likeness of the self (Giili 6/32) without
having the least pride or egoism. A striver, should eyer follow

the foot steps of such a God-realized soul, scrupulously.
'Sarvatra samabuddhayah'<-Devotees, who worship
attributeless and formless Brahma, have evenness of mind in
all persons and objects, because they therein behold only Him
who is equally pervading in all of them (Gita 5/19).
The Lord, wants to explain, that devotees following the path
of knowledge, besides thinking of God in solitariness, should also
be even-minded, in practical life. Secondly, in loneliness,they
cannot remain totally lonely, because, the body is also a part
of the world. When a striver beholds the world, and the body
as one, it means that he is even-minded. But, if he views the
body and the world, as separate, it is uneven-mindedness. Real
loneliness, consists in beholding only God everywhere, and in
remaining established in Him, and having renounced egoism,
attachment for the body, senses, mind and intellect etc., totally.
Such a striver is really, even-minded.
In the Gila, 'evenness of mind' means beholding the same
Lord, pervading everywhere, rather than the same dealings with
everyone. The Lord, in the eighteenth verse of the fifth chapter,
mentions five beings in this regard-a learned and humble
Brahmana, a cow, an elephant, a dog and a pariah. None, can
have the same dealings, with all of them. The similar dealings
are not possible. One should not resort to any such dealings. A
striver beholds God, in all of them. As in different ornaments
made of gold, there is nothing but gold, so does a striver, have
equal vision as he heholds God, everywhere.
A liberated soul, has equal vision, as he beholds God,
everywhere. Such liberated souls, are models for strivers. A
striver has no equanimity, because he accepts the existence of
worldly objects. When he ceases to accept, their existence, he
attains, equanimity.
A striver tries to behold God everywhere, while for God-
realized souls, there is nothing but, God. They are even-minded,

because they behold only God, everywhere. This natural state, of
a realized soul, is an ideal for strivers. They aim at it. In what
proportion, the independent existence of non-self, the strivers
accept, in that proportion they are not, even-minded. The lesser
the independent existence, in their mind, the more even-minded,
they become. Strivers try to see the Absolute, everywhere. But
the intellect of the God-realized soul, is naturally influenced by
the Absolute.
'Te prapnuvanti mameva'i--The Lord declares, that devotees
who worship the attributeless God, also attain Him. It means,
that He, is in no way different, from the attributeless Brahma
(Gita 9/4; 14/27). He is both endowed with attributes and also,
attributeless.
In these two verses, the Lord has mentioned four factors
pertaining to the worshippers of attributeless Brahma-(l) The
conception of attributeless Absolute, (2) condition of the striver,
(3) the nature of worship, (4) what the striver, attains.
(1) In response to Arjuna's question, which he put in the
second half of the first verse, using two adjectives, imperishable
and unmanifested, pertaining to the attribute1ess Absolute, the
Lord, in order to, give a more detailed description, uses five
adjectives in the negative (imperishable, indefmable, unmanifest,
unthinkable and immovable), and three in the positive (omnipresent,
fixed and eternal) forms.
(2) Such strivers, beholdthe attributeless Absolute, everywhere,
all the time, in all objects and persons etc. It is, on account of
body consciousness and acceptance of the separate existence of
worldly objects, there is desire to enjoy sense-objects and thus
sense-objects are enjoyed. Strivers of the Absolute do not regard,
any independent existence of anything, except God. So they do
not attach any importance, to worldly pleasure and do not want
to enjoy, these because, for them such pleasure has no separate
existence. Such strivers, being even-minded, remain engrossed,
in the welfare of all creatures.

(3) His worship, is that he has a constant eye, on the
attributeless Absolute.
(4) The Lord .declares, that those who worship attributeless
God,. also attain Him. It means, that God with attributes, and
God, Who is attributeIess, are one and the same.
Appendix-Whatever the characteristics of Brahma
(incomprehensible, changeless, immobile, imperishable,
unmanifest) the Lord has mentioned here, the same characteristics
have been stated of the soul as-'incomprehensible, (2/25),
'changeless' (15/16), 'immobile' (2/24), 'imperishable' (5/
16,18), 'unmanifest' (2/25) etc. The purpose of stating the
same characteristics is that the Soul and Brahma (the Absolute)
are the same in nature. If the Soul assumes its affinity for the
body, it becomes 'Jiva' (the embodied Soul), but the same Soul,
having renounced its affinity for the body, is Brahma viz., the
Self having identification with the body is different from Brahma
otherwise it is Brahma. Therefore having attained Brahma, the
worshipper merges into the Being of the worshipped-'idarn
jfianamupasritya mama sadharmyamagatah' (Glta 14/2). 'Te
prapnuvanti rnameva'-God whether He is 'saguna' (with
attributes) or 'nirguna' (attributeless) is the same, therefore the
devotees who worship attributeless Brahma, also attain God. The
Lord means to say that His attributeless and formless entity is
not different from His entire form.
'Sarvabhiitahite ratah ,-The world, the Soul and God-from
all the three points of view all of us are one. It means that all
the bodies are one as they are all within 'apara prakrti' (lower
nature) and all the Soulsare one as they are within 'para prakrti'
(higher nature). Therefore when a striver becomes evenminded
in all beings-'sarvatra samabuddhayah' and he looks on all as
one, like his own body-'atmaupamyena sarvatra samarh pasyati
yo'rjuna' (6/32), then he develops the feeling of remaining
engrossed in the welfare of all beings. The reason is that when

he regards all the bodies as his own body, he neither thinks anyone
evil nor wishes anyone evil nor does anyone evil. Thus having
renounced evil, welfare of others is naturally done by him. Not
only this but he even does not think of doing evil to the person
who does him evil because he regards all beings as his own;
in the same way as if there is a sudden cut on the tongue with
one's own teeth, one, by being angry, does not break one's own
teeth-'uma santa kai ihai badai, manda karata jo karai bhalai.'
(Manasa, Sundara. 41/4).
The service, which is rendered to others by renouncing evil,
can't be done by offering the biggest charity and by performing
the most virtuous actions. Therefore renunciation of evil is the
root of good (virtue). He who has renounced evil, can be
'sarvabhiitahite ratah' (engrossed in the welfare of others).
Link:-In response to Arjuna's question, the Lord in the

second verse, declared devotees who worship the Lord, with
attributes the most perfect in Yoga, while in the third and the
fourth verses, He declared, "The devotees who worship attributeless
God attain, Me." The Lord in the next three verses, describes
the difficulty and ease, of the two kinds of worship.
eM ~ nsfuChd noa 611 q &I 'ffi1fI 'ffi..a d ttl I{ I

3'lCiQ'ffi1 'fu ~:lSf ~ II ~ II
kleso 'dhikataraste~amavyaktasaktacetasam
avyakta hi gatirduhkham dehavadbhlravapyate
The difficulty in following their discipline of those whose minds
are attached to the Unmanifest is greater, for the Unmanifest is
hard to reach, by the body-conscious beings. 5
Comment:-
'K1eSo'dhikatarast~amavyaktiisaktacetasam'-Strivers
whose
thoughts are set on the Unmanifest, are those who regard the
worship of the attributeless Absolute as superior but whose minds
have not entered the attributeless Absolute. In order to enter
the Absolute, a striver should possess three qualities-interest
(inclination), faith and qualification. Such strivers, having heard
the glory of the Absolute, develop a bit of inclination and having
faith, start the spiritual discipline; but because of identification
of the self, with the body and because of lack of dispassion,
their minds, do not comprehend the Absolute.
The Lord, in the twenty-seventh and the twenty-eighth verses
of the sixth chapter, explains that a Yogi who has become one with
God, experiences easily infmite bliss, viz., the Eternal (Brahma).
But here, by the terms 'greater difficulty' He explains, that the
minds of these strivers, unlike those, who have become one
with God, have not got absorbed, in the Eternal. Their minds,
are only attached to the Absolute. It means, that these remain
attached to the bodies, but having heard the glory of worship of
the Unmanifest, and regarding this worship as superior to others,
they get attached to it. But attachment is always to the body not
to the Unmanifest. It is atonement with the manifest or absorption
in which involvements strain for such body-centred people.
In the fifth verse of the thirteenth chapter, as well as, in several
other verses, the term 'Avyaktam' (unmanifest), has been used for
Prakrti (nature), while here in this verse, it stands for Brahma
(the Eternal or the Absolute) Who is attributeless and formless.
The reason is, that Arjuna, in the first verse of this chapter, put
the question pertaining to the worship of God with attributes and
form and also of Brahma the Imperishable and the Unmanifest.
So here, it stands for the Eternal or the Absolute, rather than
nature, because object of worship is God, not Nature.
In the fourth verse of the ninth chapter, the expression
'Avyaktamiirtina, has been used, for the unmanifested form with
attributes. So, a question may arise, that in this verse also, the
Verse 5] SADHAKA-SAFUIVANI 1349
expression 'Avyaktasaktacetasam' may stand, for those' whose

minds are set on God, Who is unmanifest and endowed with
attributes. But this interpretation is, also not proper, because
in the first verse, the term 'Tvam', stands for God, Who is
endowed with attributes and form while the term 'Avyaktam'
and 'Aksaram' stand, for the attributeless and formless Eternal
(Absolute). What is Brahma? The Lord, has already answered
the question in the third verse of the eighth chapter, by declaring
that Brahma (the Absolute), is the Imperishable. There also, the
term 'Imperishable' has been used for God, Who is attributeless
and formless. Therefore, in response to Arjuna's question, in
which he used the term 'unmanifest' and 'imperishable' the Lord
answered, by using the term 'unmanifest' which stands for God,
Who is attributeless and formless.
The expression 'Kleso'dhikatarah', (difficulty is greater)
primarily shows, that the imperishable (formless) Brahma, is
very hard to reach, by those who are attached to their bodies. *
Further, it shows, that all devotees, worshipping the attributeless
Absolute, have to face great difficulty, than those who worship
God with attributes, from the first stage, to the last one.
Now, it is explainedhow the worship of God, Who is endowed
with attributes, is easy, while the worship of attributeless God,
is difficult.
Worship of God with attributes-
1. Such a striver can easily concentrate his senses and mind,
on God, because He is with form and attributes. He can think
of Him, listen to His life-story and pastimes and can adore Him
* Strivers are mainly of two types:-
First are those strivers who are inclined to the spiritual practice after
listening to religious discourses, having good company and studying the
scriptures. Such strivers face greater difficulty in spiritual practice.
easily, (Gita 8/14). Therefore, there is less possibility of his

dwelling on worldly objects.
2. It is attachment to the world, which causes difficulty in
the spiritual path. Such a striver depends totally on God, as a
kitten depends on its mother. For such a striver, God secures
what is not already possessed, and PJeserves what he already
possesses (Gita 9/22). In the Manasa also, it is mentioned that
God, like a mother who looks after a child, cares for devotees,
who worship Him and depending only on Him (3/43/2-3). So,
they easily get rid of worldly attachment.
3. Such strivers, attain the Lord, quickly (without delay)
(GIta 1217).
4. The Lord, Himself, destroys the darkness born of ignorance,
of such strivers (GIro 10/11).
5. The Lord, straightway delivers them from the ocean of
death-bound existence (GIta 12/7).
6. If devotees, take refuge in Him alone, the Lord by His
grace, releases them from any subtle vice, if it subsists in them
(GIta 18/58, 66).
7. They have full faith in the Lord, Who pervades everywhere.
It is because of their faith,that they take refuge in Him, and
the Lord grants them the Yoga of Discrimination i.e., wisdom
by which, they attain Him (GIta 10/10).
8. They believe, that the Lord, is most gracious to all beings.
So by His grace, they cross all obstacles and they quickly attain
Him (GIta 18/56--58).
9. Noone can, ever remain even, for a moment, without
doing work (Gita 3/5). So a devotee has to offer those actions,
to God. By doing so, he is easily liberated, from the bondage
of actions (GIro 18/46).
10. Such a striver, can easily renounce objects, by rendering
service to others. He can renounce these more easily, if they are
Verse.S] SADHAKA-SAf:UIVANI 1351
offered to deserving persons, and much more easily, if they are

offered to God.
11.Such a striver, needs love and faith, more than
discrimination and dispassion. As Draupadi, had a feeling of
enmity, towards the Kauravas, yet because of her faith in the
Lord, He manifested Himself, before her, when she invoked
Him.* The Lord, pays attention to the devotion and faith, of
His devotees, rather than their defects. Everyone, can accept
his affinity, for Him.
Worship of attributeless God-
1.For such a striver, it is extremely difficult to control a
fickle and restless mind, and senses, on the attributeless and
formless, Absolute. Because of the lack of any base and because
of the lack of dispassion, there is greater possibility for a striver,
to think of the sense-objects.
2.The difficulty is greater, for a striver who is attached to
body. A striver, worshipping the attributeless Absolute, wants to
get rid of this attachment, through discrimination, by depending
upon his power, like a baby-monkey, which (by depending upon
its strength) catches hold of its mother, in order to protect itself
(GIta 18/51-53). Therefore, in the Manasa, the Lord compares
the wise with an adult son, while a devout devotee, with a small
son (3/43/4). Thus, by depending on his strength he is not free
from attachment, easily.
3. In the GIla, in the thirty-ninth verse of the fourth chapter,
the term 'Acirena', refers to attainment of peace, after having
gained Self-realization. It does not declare, that Self-realization
is instantly, possible.
4. Devotees of the attributeless Absolute, attain to Him,
*This factor applies to those devotees who have a exclusive devotion to
the Lord and depend only on Him. He manifests Himself before them as soon
as they call Him. Moreover He shoulders their responsibility to remove their
defects also.
with their own effort (Gita 13/34).

5. They, themselves attain to His being (Gita 5/24).
6. Such strivers, come to know their defects late, and they
realize these with difficulty. But, having realized these properly,
they can .also remove them.
7. In the thirty-fourth verse of the fourth chapter and the
seventh verse of the thirteenth chapter, the Lord has advised
such devotees, to receive instructions, from a teacher, through
devotion. In this discipline, a preceptor, is a must. Not being
fully aware, of the perfection of a preceptor or the preceptor not
being perfect, it becomes very difficult for strivers, to maintain
their faith. Thus, it involves delay.
8. They cannot realize His grace, because they regard Him
attributeless, formless and indifferent. So they don't realize His
grace, and they have to overcome obstacles, by their own effort.
Thus, Self-realization may be delayed.
9. A Jfianayogi, also offers his actions to Prakrti, But, it can
be done only, if his discrimination is fully aroused, otherwise he
will be bound to action, by having a pride of doership.
10. It is very difficult, for such a striver to renounce objects,
by regarding these as illusory, so long as, he has attraction for
them, and has egoism and attachment for the so-called his body,
and name.
11. Such a striver, attains the Absolute, only when he
becomes qualified and deserving, by possessing discrimination
and a burning dispassion, which cannot be cultivated, so long
as, a devotee is attached to the world.
'Avyakta hi gatlrduhkham dehavadbhiravapyate'- Generally,
the terms 'Dehi' and 'Dehabhrt', stand for the embodied beings.
They also stand, for the soul or self. Here, the term 'Dehavadbhi.l;l*,
* Here according to the Panini formula 'Matupa' is the prefix is
Tadasasyas minniti matup' (5/2/94). The term 'Dehavadbhih' stands for
those who have identified themselves with their bodies.
stands for those who identify themselves with their bodies, because
in the first half of this verse the expression 'Avyaktasaktacetasam'
(whose minds are set on the unmanifested), has been used for
strivers who worship the attributeless Brahma (the Absolute). It
shows, that they regard worship of the attributeless Absolute, as
superior to other worships, but their minds have not entered the
Absolute, because of their identification with the bodies. It is
because of their identifIcation with their bodies, that they have
to face greater difficulty.
In the worship of the attributeless Absolute, the main
obstacle, is that a devotee identifies himself, with the body. So
the term 'Dehavadbhih' has been used. In order to, remove this
identification, the Lord has given his guidance in the thirteenth
and the fourteenth chapters, though Arjuna did not put the question.
The Lord, clearly explains, that a body (field), is different, from
the soul (knower of the field) in the first verse of the thirteenth
chapter, in order to remove the identification with body.
Here, the expression 'Avyakta gatih, has been used, to attain
the goal, the attributeless and unmanifested Brahma. Common
people, identify themselves, with bodies. So they face greater
diffIculty, in reaching the Unmanifested. If they cease to
identify themselves with bodies, they can attain the goal of the
Unmanifested, very easily and quickly.
Appendix-In the worship of the attributeless Brahma, the
worshipper who identifIes himself with the body is Jiva (the
embodied Soul), and if he renounces this identification, he is the
worshipped one (Brahma). The assumed affinity with the body is
the main obstacle in the identification of the Self with Brahma.
Therefore for the body-conscious beings, the allurement with
the attributeless Absolute is difficult and is delayed. But in the
worship of God endowed with attributes, disinclination for God,
rather than identification with the body, is the obstacle. Therefore
the striver, who worships God endowed with attributes, having
a disinclination for the world, inclines to God and instead of

depending on the spiritual practice, depends on God. Therefore
God delivers him quickly from the ocean of birth and death
(Gita 1217, 8114). This is the singularity of the worship to God
endowed with attributes.
In this worship to God endowed with attributes, a devotee does
not attach importance to the renunciation of the world, by regarding
it as unreal, because he holds the insentient and the sentient,
the real and the unreal-All is God only-'sadasaccahamaIjuna'
(Gita 9119). Therefore worship of God endowed with attributes
is the worship of entire God. In the Gitii, God endowed with
attributes, has been regarded as 'samagra' (entire) and Brahma,
Jiva, Karma, Adhibhiita, Adhidaiva and Adhiyajfia-s-they are all
within the 'entire God (Gita 7/29-30). Therefore by reflecting
upon the Glta, it seems that worship of the attributeless
Absolute (Brahma) is the worship of a fragment of entire God,
and worship of God endowed with attributes (saguna) is the
worship of entire God-'tvam paryupasate' (Gita 1211), 'marn
dhyayanta upasate' (12/6).
He, who worships a fragment of the entire (God), also finally
attains the entire-'te prapnuvanti mameva' (Gita 1214), 'tato
marn tattvato jiiatva visate tadanantaram' (18/55). Therefore those
who want to worship the attributeless (Absolute), may worship
Brahma, but they should not slight God endowed with attributes.
It is very dangerous (harmful) for the worshipper of attributeless
God to slight, to blame and to refute saguna (attributes) viz., it
is an obstacle for attaining perfection. The reason is that 'apara
prakrti' belongs to God, therefore to blame it, means to blame God.
By refuting the attributes, he accepts the existence of attributes,
which is an obstacle, because without accepting their existence,
what will be refuted? Therefore if a striver, without blaming and
slighting the other strivers, practise spiritual discipline promptly,
at last (finally) all strivers, become one because the Divinity is
Verse 6] SADHAKA-SANJIv ANi 1355
one. * If a striver remains indifferent to 'saguna', he can attain

salvation, but the differences in opinions cannot be wiped out.
But if he pays heed to 'saguna', all differences come to an end
and a striver attains the entire form of God.
~ ~ ~ q;qffUr l:Iftr fI;;<Q'(4 q(tl,(I: I

a:t"1;:Q~CI til it"" 1ri' UlllI"d dqlfld II G II
ye tu sarvaJ}.i karmani mayi sannyasya matparah
ananyenaiva yogena marh dhyayanta upasate
But those, who worship Me, surrendering all action to Me,
regarding Me as the supreme goal, meditating on Me, with single-
minded devotion. 6
Comment:-
[In the fifty-fifth verse of the eleventh chapter, out of the
five marks of a devotee, having single-minded devotion, there are
three expressions (Matkarmakrt, Matparamah and Madbhaktah),
in the positive and two (Sangavarjitah and Nirvairah) in the
negative aspect. Here also, the same expressions have been used,
in a different manner, in this verse-
(1) The expression 'Sarvani karmani mayi sannyasya,' stands
for 'Matkarmakrt'.
(2) The term 'Matparah', stands for the term 'Matparamah',
(looks on Me as Supreme God).
(3)The expression 'Ananyenaiva yogena', denotes
'Madbhaktah', (devoted toMe).
*vadanti tattattvavidastattvarn yajjfilinamadvayam
brahmeti paramatmeti bhagavaniti sabdyate
(Srfrnadbha, 1/2/11)
'The enlightened exalted souls call the Divinity, which is knowledge
personified and unparalleled, by these three names-Brahma, Paramatma and
Bhagavan,'
(4) Those devotees, who remain absorbed in Him with

single-minded devotion, become 'Sangavarjitah' (free from
attachment).
(5) When, they become free from attachment, they become
'Nirvairah' (without enmity), and also free from other evils
such as envy, jealousy etc. In order to attach importance to this
feeling of 'freedom from enmity' the Lord while describing the
marks of devotees who have attained perfection, in the thirteenth
verse, first of all mentions 'Advesta' (freedom from ill-will or
hatred). Therefore, a striver should not bear the least ill-will to
anyone].
'Ye tu sarvfu}i karmanl mayi sannyasya'-c-The term 'Tu' (but),
has been used, in order to emphasize the fact that. worship of
the Lord with attribute, is easier than that of the attributeless
Absolute.
Though the term 'Karmani' (actions), is in plural, and so it
stands for all actions, yet the adjective 'Sarvani' has been used
so that all actions-mundane (for the maintenance of the body
and of earning livelihood), as well as spiritual (adoration and
meditation etc.,) and other prescribed actions performed through
body, speech and mind may be included (Gila 9/27).
Here, by the expression 'Mayi sannyasya', the Lord does
not mean to say, that actions should be physically renounced,
because none can ever remain, for even a moment without
performing action (Gita 3/5; 18111). Also, abandonment of
action, sanctioned by scriptures, or out of delusion, is declared
to be 'tamasi' (of the nature of ignorance) (Gita 1817), and if
it is abandoned, because it is painful i.e., from fear of physical
suffering, this abandonment is 'rajasika' (passionate) (Gita18/8).
In this way, affinity for actions cannot be renounced. In order
to be liberated, from the bondage of actions, it is necessary to
renounce the sense of mine, attachment and the desire for their
fruit, because these three bind him.
When a striver aims at God-realization, he has no desire

to acquire objects; and by thinking himself of God, he instead
of being attached to the body etc., is attached, only to God.
When he surrenders himself to God, all his actions, are also
surrendered to God.
In the Gita, actions which are surrendered to God, have been
called 'Madarpanakarma', 'Madarthakarma' and 'Matkarma'.
1. 'Madarpanakarma', are those actions, which were started
with any other aim but are surrendered to God, either during
their performance or after.
2. 'Madarthakarma', are actions which are performed only for
God, from the very beginning. They are performed by obeying
Him, in order to please and realize Him.
3. 'Matkarma' are all mundane actions (business and service
etc.,) and spiritualactions (adoration and meditationetc.,) which are
performed, for the sake of God by regarding them as God's.
In fact, all actions should be performed, with the only aim,
of God-realization.
A devotee, who performs actions, in the above-mentioned
three ways, in order to attain perfection, has not the least affmity
for actions, because he has neither desire for fruit nor a sense of
doership nor attachment to objects, body, senses, mind, intellect
and other actions etc. Actions of a perfect soul, are naturally,
surrendered, while a striver, performs actions with the aim of
surrendering these to God.
As a Bhaktiyogi, is liberated from the bondage of actions,
by surrendering his actions to God, so does a 'Jfianayogi, get
liberated, being detached from actions by believing that" they are
performed by prakrti (nature).
'MatparaJ;t'-It means 'surrender to God, by regarding Him,
as most adorable and supreme'. Such a devotee, who adores
God with attributes, becomes merely an instrument in His hands.
1358 SR~BHAGAVADGtrA [Chapter 12
Therefore, he regards virtuous actions as performed by God.

Moreover, he has no desire for worldly pleasures, because it is
not his aim. Thus, being free from desires, evil actions, are not
performed by him.
'Ananyenaiva yogena mam dhyayanta. upasate'<-This
expression, means that such a striver adores God, with a single-
minded (exclusive) devotion and he wants to attain Him, by
depending on Him only. For God-realization they give more rather
all importance to Divine grace not to their efforts or discipline.
n means that He is both the end and the means of the devotee.
Such a devotee chants His name and glory and meditates on
Him by 'having the only aim of God-realization.
dtlIlqg f4ij)~df
¥3?!<affHf4FIHltll
~ ';ff:CHINIW Q U USa Ulld't4 df4 l¥( II \9 II
tesamaham samuddharta mrtyusamsarasagarat
bhavami naciratpartha mayyavesitacetasam
To those whose mind is fixed on Me, I straightway deliver them
from the ocean of the death-bound world, 0 Partha (Arjuna). 7
Comment:-
"I'esamaham samuddharta mrtyusamsarasagarat bhavami
naclratpartha mayyavesftacetasam '-'Mayyavesitacetasam', are
those strivers, whose aim is only God-realization, whose minds
are exclusively set on Him, and who themselves remain absorbed
in Him.
As an ocean consists of nothing but water, so there is nothing,
but death in the world. Nothing in the world is immune, from the
buffets of death. Everything is perishing (dying) all the time. So
the world has been called an ocean of death-bound existence.
In his daily life man, is bound to face both desirable
and undesirable circumstances. Feelings of agreeableness and
disagreeableness towards him are inherent in a man. Through

such feelings he develops for attachment and aversipn, for them.
Thus he gets bound (Gita 7/27). Even strivers, become a prey
to attachment and aversion, by being attached to their own sects
and saints, and by having aversion to the other sects and saints
and so they cannot cross the ocean of death-bound existence,
quickly. Partiality to sects, is delusion, which binds a man. So
the Lord, has laid special emphasis on the freedom from pairs
of opposites time and again.*
A striver, whose a11likes are centred in God has exclusive
devotion. in God; and all his dislikes are centred in the world
viz., by rendering selfless service, he renounces the desire for
favourable circumstances, he can be very easily liberated, from
the bondage, of the world.
The Lord rewards, men in whatever way, they approach
Him (Gita 4/11). So He declares, that He is same to all beings
(Gita 9/29). But to those, who love him only, who perform all
actions, only for Him and who looking upon Him, as the supreme
goal, ever remain absorbed in chanting His name, thinking of
Him, and meditating on Him, He straightway delivers, them from
the ocean of death-bound existence.t
Appendix-In the fifth verse of the sixth chapter the
Lord stated for a common striver that he should emancipate
himself by his ownself- 'uddharedatmanatmanam' but here He
declares, "I emancipate them from the ocean of death-bound
* Free from dualities (2/45) (5/3); freed from the delusion of dualities
(7/28); liberated from dualities (15/5); neither an aversion to disagreeable
action nor an attachment to an agreeable one (18/10); casting aside attraction
and aversion (18/51).
t The terms 'Samuddharta bhavami' also include the ideas that a devotee
who worships God with attributes, crosses (overcomes) all obstacles by His
grace and attains Him (Glta 18/56-58); God takes up all the burdens and
cares of His devotees (Glta 9122); "Out of compassion for them, 1, dwelling
within their Self, destroy the darkness born of ignorance" (GIta 10111); "1
liberate them from all sins" (GItli 18/66).
world"- 'tesamaharn samuddharta'. It means that first a striver

starts his spiritual practice himself. Out of those strivers he, who
depends on God, God liberates him from the bondage because
he has this faith in God, that He would liberate him. He without
worrying for his emancipation, remains engrossed in adoring God.
His means and end-both are only God. But the striver, who
follows the Discipline of Knowledge, he himself is responsible
for his emancipation.
On Self-realization, devotion is attained-this is not the
rule; but having attained devotion, the self is certainly realized.
Therefore the Lord declares-
mama darasana phala parama aniipa
jlva pava nija sahaja sarupa
(Manasa, Aranya, 36/5)
God confers on his devotees both Karmayoga (equanimity)
and Jfianayoga viz., destroys their ignorance-born of darkness
(Gita 10/10-11) because God designated as Bhagavan is entire
by nature.
Because of body-consciousness the striver, who follows
the path of knowledge, his mind is attached to the
Unmanifest-'avyaktasaktacetasfun' (Gita 12/5). But a devotee's
mind is fixed on (Bhagavan) God-'mayyavesitacetasam'. In
the Path of Knowledge, discrimination is important while in
devotion for faith (belief) is important. In the Path of Knowledge
'apara prakrti' is to be renounced, while in devotion it is the
manifestation of God itself.
Link:- In the second verse,the Lord declared that the devotees

who worship God with attributes, are the most perfect in Yoga,
while in the sixth and the seventh verses He declared that, He
delivers such" devotees from the ocean of death-bound existence.
Therefore, the Lord now commands Arjuna to become perfect in
Verse 8] SADHAKA·SANJIVANI 1361
Yoga, by fixing his mind and intellect on Him, as He describes,

in the eighth verse; or through practice of concentration, or
through performance of actions for His sake, or through the
renouncement offruit of actions, as He describes, in the ninth,
the tenth and the eleventh verses, respectively.
q¢Q €I l:R ammcr 1lftr ~

'Ha~let I
~ qi!ilCi 3ffi ~ ';f fi~let: II c II
mayyeva mana adhatsva mayi buddhim niveSaya
nivasisyasi mayyeva ata iirdhvaril na samsayah
Fix thy mind on Me alone and fix thy intellect on Me
alone; there upon thou shalt live in Me entirely. There is no
doubt, about it. 8
Comment:-
'Mayyeva mana adhatsva mayi buddhirit nivesaya--According
to the Lord, only those persons are most perfect in Yoga, who
have realized their eternal union, with God. In order to make
strivers perfect in Yoga, the Lord orders them through Arjuna,
to fix their minds and intellects on Him, by regarding Him, as
the most loving and supreme Goal.
We have our eternal union with God, but we do not realize
it, because we do not fix our mind and intellect, in Him.
Therefore, the Lord directs us, to fix our mind and intellect in
Him, and then we shall realize that we live in Him i.e., we are
established in Him.
'Fix thy mind on Me'-it means, that the mind should be
diverted from the thought of the world, to God. 'Fix thy intellect
in Me'-it means, that the striver, should have a firm resolve,
that he is only God's, only God is, his and He is the Supreme,
to be attained. By doing so, he will cease thinking of the world
and his attachment to it will come to an end, and he will have
affinity, only for God.
1362 SRllMADBHAGAVADGITA [Chapterl2
Fixation of intellect, is more important than, fixation of

mind. If one has, a finn resolve, with his intellect, his mind
will also accept, that resolution. If a person's aim, is not God-
realization, he may attain accomplishment (Siddhis), but he will
not realize God. Therefore, a striver should have a finn resolve,
that he has to realize God. Desire for pleasure and prosperity,
is the greatest obstacle to this finn resolve. It is the desire, for
mundane pleasures which induces him to acquire money, honour
and praise etc. Thus the intellect of the irresolute, is scattered
and endless (Gila 2/41). But, if he has the resolve only to
realize God, this resolve is so sacred and powerful, that the Lord
becomes ready to account, even a most sinful one, righteous. It
is merely through his resolve, that he soon becomes righteous
and attains eternal peace (Gita 9/30-31).
'I am only God's and only God is mine'-this resolve, to a
striver seems to have appeared in the intellect. But, in fact, he is
already established in God, even though he may not know this.
The criterion is that this affmity for Him, is never forgotten.
A striver, never forgets 'I am', in the same way, as he never
forgets that he is married or he is a disciple, of a particular
preceptor. This resolve, remains established in his inner self,
without practice. This affinity, remains fixed in remembrance,
as well as in forgetfulness, because this resolve of affinity, is in
'I'ness. When, even this assumed affmity remains fixed, both in
remembrance as well as in wakefulness, how can the real and
eternal affinity for God, be forgotten? Therefore, when the self
gets fixed in God, the mind and the intellect, automatically get
fixed in Him, and the self merges in Him.
A Common man, identifies the self with the body and
assumes his affmity for the body, mind and intellect etc. But,
everyone can realize the fact, that he is the same, from the
childhood to the present time while his body, senses, mind and
intellect etc., have changed. He should firmly believe this fact,
at the present moment (a common man tries to understand this
fact with his intellect, while this is something which is to be
known, by the self).
Everyone knows, that the self has not changed and believers
assume, that God has also, not changed. It means, that God and
the self, belong to one class. On the other hand, a body, senses,
mind and intellect, have changed and the world is also changing.
Thus this kaleidoscopic world and body, belong to another similar
class. An uniform and permanent self, and God, are not seen in
their manifested form, while a kaleidoscopic body and the world,
are seen in their manifested form. When, the self identifies itself,
with the mind, intellect, senses and body etc., it thinks, that it
is undergoing change, while It being a fragment of God, never
undergoes any change.
We do not know-'What is 11' But we know, 'I am', without
any doubt. We also know, the world is never uniform, it constantly
undergoes change. It means that 'I'(the real self), is different from
the world. If one of the two is known, in its right perspective,
the other will be automatically known, this is a rule. The real
self which is the substratum, and the illuminator of 'I', is sentient
and eternal. It has no affmity with, the transitory world. But,
it has its natural affmity, for God. This is Self-realization. On
such realization one's mind and intellect, are automatically fixed
in Him.
'Nivasisyasi mayyeva ala iirdhvarn na sarilSaYa\1'-The
expression 'Ata iirdhvam' means, that as soon as mind and
intellect, totally get fixed in God i.e., a striver, is not at all
attached to the mind and intellect, he will realize God.
The Lord declares, "Having fixed thy mind and intellect
in Me alone, thou shalt live in Me, undoubtedly." It shows
that Arjuna had some doubt. So, the Lord uses the expression
1364 SRIMADBHAGAVADGITA [Chapterl2
'Na sarnsayah' (no doubt). What is doubt? Generally, people

think that God can be realized only, if they perform virtuous
actions, have good conduct, they meditate on God by leading
a secluded life, and so on. In order to, remove this doubt, the
Lord declares, that all these means joined together are not so
valuable as fixation of the mind and intellect in Him, and by
having God-realization as the aim; and by doing so, they will
realize Him, undoubtedly (Glta 817).
So long as, the intellect attaches importance to the world,
and the mind thinks of the world, a man should think that (in
spite of being established in God, naturally) he is established, in
the world. This establishment or attachment to the world, leads
him to the cycle of birth and death.
Therefore, by removing his doubt, the Lord exhorts Arjuna
not to worry about his situation, after he has fixed his mind and
intellect in Him. As soon as, his mind and intellect are fixed in
Him alone- he will undoubtedly, reside in Him.
A striver's, only duty is to fix his mind and intellect, in
God. When his mind is fixed on God, he will not think of the
world, and when his intellect is fixed in God, he will not depend
on the world. Thus, without thinking of the world and without
depending on it, he will think of God and depend on Him and
it will lead him, to God-realization.
Here Citta (the faculty of cognition), should also be included
in the 'mind',and 'egoism', should be included in 'intellect', because
without fixing Citta (the faculty of cognition) and egoism, it
cannot be said, "Thou shalt live in Me alone."
The soul is a fragment of God, Who is the only master of
the entire universe. But, It attracts, a fragment of the world, (body,
senses, mind and intellect etc.,) towards It, by regarding them
as Its own (Gita 15/7) i.e., It becomes their master. It forgets,
that being a fragment of God It always remains fixed in Him,
but It has accepted Its separate existence, in the same way, as
a foolish son in spite of being, an heir to his multi-millionaire

father's entire property and riches, by being separate from him,
regards a flat of a huge building, as his own. But, when the son,
realizes his mistake, he comes to know the reality that he is the
heir to his father's entire property. So the Lord declares, that as
soon as, he surrenders the so-called mind and intellect, to Him
(which are really His as He is the owner of the entire universe,
including the mind and intellect), he, being free from attachment
to the mind and intellect, will live in Him, undoubtedly (because
in fact he being His fragment, already lives in Him).
The Lord, in the fourth verse of the seventh chapter, described
the earth, water, fire, air, ether-these five subtle elements, mind,
intellect and egoism, the eightfold division of His nature, which is
lower nature (Apara Prakrti), while in the fifth verse He described
His higher nature, the soul (Para Prakrti). Though both these
natures, belong to God, yet the latter being a fragment of God,
is superior to the former (Gita 1517). But the higher nature
(soul), by an error regards the lower nature as Its own, and for
Itself, and is thus bound i.e., becomes the cause of Its birth, in
good and evil wombs (Gita 13/21). Therefore, the Lord exhorts
Arjuna, to offer the so-called his mind and intellect, the lower
nature to God (which are really His). By doing so, his affmity
for the mind and intellect, which he has assumed by an error,
will be renounced, and he will realize his true affinity for God,
which is eternal and axiomatic.
An Important Fact Pertaining to God-realization
God cannot be realized, by a particular method, such as
meditation etc., because those who depend on such methods,
depend on the body, mind, senses and intellect etc., which are
insentient. God, Who is sentient cannot be bought, through
objects which are insentient, because all these objects cannot
be equivalent to Him.
Worldly objects, are acquired through performance of actions

(efforts). So, a striver thinks, that God can also be realized
I
through actions, such as spiritual practice etc.
His belief is confirmed, when he studies the life-stories
of Manu-Satanipa and Parvati etc., who realized God, through
penance. But in fact, it is not so. God is realized only, when the
assumedaffinity for the insentient (Matter), is totally renounced.
This fact, applies in those cases also, where it seems that they
have realized Him, through penance. In fact, He is ever-realized
to everyone, but He is veiled when a person accepts his affinity
for the insentient. As soon as, he renounces this assumed affinity,
God is revealed to him. Therefore, those strivers, who hold that
they can realize Him, through spiritual practice are in the wrong.
Spiritual practice, is useful only in renouncing the assumed affmity
for the unreal Le., insentient (Matter). Without understanding
this secret, if a striver depends on spiritual discipline, and is
attached to it, his affmity with matter persists. Till the least
value, is attached to matter, God-realization is difficult. As soon
as, it is renounced, He is realized. So a striver, should renounce
his affinity totally, for matter, through spiritual practice. This
affmity, for matter is easily renounced, when spiritual discipline,
is practised only with the aim of God-realization.
Appendix-Mind and intellect are God's 'apara prakrti'
(Gila 7/4-5). Inspite of being God's prakrti viz., nature, the 'apara
prakrti' possesses a different nature (inert and kaleidoscopic)
from that of God. But 'para prakrti' is not of a different nature
from that of God. Therefore 'apara prakrti' is not uniform and
untainted like God but the self is such 'mama sadharmyamagatah'
(Glta 1412). Mind and intellect belong to the class of 'apara
prakrti' viz., they are fragments of Prakrti but we (the Self) are
the fragments of God. Therefore the Self belongs to a different
class from mind and intellect. There is attraction and union in
the entities belonging to the same class, rather than to those
Vetse 8] SADHAKA-SMUlvANI 1367
belonging to different classes-This is the rule. Therefore mind

and intellect can't be merged in God, only the Self can be merged
in God. A striver commits an error that he, by assuming the
independent existence of mind and intellect, by keeping the
Self aloof, tries to merge his mind and intellect in God. But the
reality is that only the self is merged in God, mind and intellect
are not merged. When the Self merges in God, the mind and
intellect lose their existence, and only God remains. The reason
is that in fact mind and intellect have no existence of their
own, the self has given them existence 'yayedam dharyate
jagat' (Gita 7/5), 'rnanahsasthanindriyani prakrtisthani karsati'
(Gita 1517). Therefore in the Gita, where there is the description
of fixing the mind on God by the expressions 'mayyasaktamanah'
(7/1), 'manmana bhava' (9/34, 18/65), 'mayyavesya mano ye
mam' (12/2), 'mayyeva mana adhatsva mayi buddhim nivesaya'
(12/8), 'maccittah satatarn bhava' (18/57) and so on, that is indeed
the method of fixing the Self on God. When a striver tries to
fix the mind and intellect on God, they are not fixed but the
Self is fixed- 'nivasisyasi mayyeva'. The reason is that a man's
(selfs) nature is that he gets fixed where his mind and intellect
are fixed. As in the direction in which the needle moves, so does
the thread follow it, similarly where the mind and intellect are
fixed, the Self is also fixed there. By assuming the existence
of the world, by valuing it and by being attached to it, the
mind and intellect are fixed on the world and by their fixation,
the Self is also fixed on the world; therefore the Lord orders
to fix the mind and intellect on Him so that the Self may have
disinclination for the world. As when a goldsmith heats up gold
in the fire in order to purify it, then the adulterated metal is
removed and pure gold remains, similarly when mind and intellect
are fixed on God, they are separated from God and the Self
merges into God viz., only God remains. In the Srimadbhagavata
the Lord declares-
1368 SR~DBHAGAVADGITA [Chapterl2
vi~ayan dhyayatascittam vlsayesu vi~aiiate

mamanusmarataseittarh mayyevapraviliyate
(11/14/27)
'By thinking of the sense-objects, the mind gets entangled
in sense-objects, and by thinking of Me the mind gets absorbed
in Me viz., the mind ceases to exists.'
It means that when a striver tries to fix the mind and intellect
on God, they instead of being fixed, are merged into.Him because
at the root, the Apara Prakrti is God's nature only. When the
mind and intellect are steeped in God, they have no independent
existence but only God exists-s-Vasudevah sarvam'. In other
words the mind and intellect are diverted from the world but
they cannot grasp God, therefore they lose their independent
existence and only God remains.
In the Path of Knowledge the Self is important while in
devotion God is important Therefore a Jfiani gets established
in the Self-e-tsamaduhkhasukhah svasthah' (Gila 14/24), while a
devotee gets established in God-i-'nivasisyasl mayyeva'. By getting
established in the Self, constant (akhanda) bliss is relished and
by getting established in God infinite (endless) bliss is relished
which increases every moment. By getting established in God,
a devotee beholds God everywhere (Glta 6/30) because he has
already had the feeling that .God is omnipresent.
In this verse the fixation of the mind, the intellect and the
Self is in sequence. When the Self is fixed, ego is wiped out.
In love (devotion), the mind is fixed; in faith, the intellect
is fixed. 'Fixation of the mind and intellect on God' means
to love God and to have esteemed belief in God viz., having
renounced lovingness and value for the world, only to love and
value God.
~~~';f~~~1
~lfI~it.. ~ 'tflfqi:0uj ~ ..~~ II ~ II
atba cittaril samadhatum na saknosi mayi sthiram

abhyasayogena tato mamicchapturh dhanafijaya
If thou art unable to fix thy mind steadily on Me, then repeatedly
try to reach Me by the constant practice of (Yoga) Divine Name
etc., having God as its aim 0 winner of wealth (Arjuna). 9
Comment:-
'Atha cittam samadhatum na saknosi mayi sthiram
abhyasayogena tato mamicehapturh dhanafijaya'-Though the term
'Mana' stands, only for the mind, yet being related to spiritual
discipline mentioned in the preceding verse here, it is proper to
take it both for the mind and the intellect.
The Lord, says to Arjuna, if he is unable to fix his mind on
Him, he should seek to reach Him by constant practice of Yoga.
'Abhyasayoga' is a compound word in which 'Abhyasa',
means fixation of the mind on something repeatedly, while
'Yoga' stands for equanimity. Thus, repeated (constant) practice
by having equanimity is 'Abhyasayoga', Adoration and chanting of
the Lord's name etc., performed with the aim of God-realization,
is also 'Abhyasayoga',
Only constant practice without 'Yoga' (union with God or
equanimity) will induce, a striver, to have several mundane
desires about wife, sons, riches, honour, praise, health and other
favourable circumstances etc., because many diverse and endless,
are the thoughts of the irresolute (Gila 2/41). Therefore, actions
of such a person, will not lead to 'Yoga'. 'Yoga' is only possible,
when the aim of every action, is only God.
When a striver, having the aim of God-realization, practises
chanting of His name, etc., different thoughts come to his mind.
Therefore, a striver, having a firm resolve that he has only to
realize God, should become, indifferent to all other thoughts.
Here, by the expression 'Mamicchaptum', the Lord declares
that he should seek to reach Him, by constant practice, while in
1370 SRUMADBHAGAVADGITA [Chapterl2
the preceding verse, He exhorted Arjuna to surrender his mind

and intellect to Him. So a striver, may think that mind and
intellect can be surrendered to Him (fixed on Him), through
practice of concentration and then God, will be realized. But the
Lord does not mean it so. He means to explain, that a striver
can realize God through practice, if he has a firm resolve, only
to realize Him.
When a striver, practises repeatedly chanting His name,
adoration and learning the scripture etc., his mind is purified,
and the desire for God-realization, is aroused. When he remains
equanimous, in success and failure, desire becomes keen. This
keen desire, makes him restless. This restlessness for God-
realization, destroys the mundane attachment, as well as, sins
of infinite births. Then he develops an exclusive devotion to
Him, and so separation from God becomes unbearable for him.
If he cannot live, without Him, He also cannot live without him,
and so he attains Him.
A striver, does not attain Him, immediately, because he
bears his separation, from Him. As soon as, this separation from
Him, becomes unbearable, God is attained because He pervades,
everywhere. The only weakness of a striver is, that he has not a
burning desire and so he cannot attain Him, immediately. It is
because of his sensual desire, that he thinks that he will be able
to realize Him, only in future. As soon as, there is restlessness
and a burning desire for God-realization, the desire for sensual
pleasures, will come to an end and God will then be realized,
without any delay.
If a striver, in the beginning resolves, that he has to realize
only God, whatsoever may happen in the worldly sphere, he can
very quickly realize God, by anyone of the paths of action, of
knowledge or of devotion.
Appendix-In the twenty-sixth verse of the sixth chapter,
there was mention of 'abhyasa' (practice), but here is mention of
'abhyasayoga' which leads to salvation. If there is only practice,

but there is no Yoga, a state will be formed which will not lead
to salvation.
To control the mind or to concentrate it on God again and
again is 'abhyasa'. In 'abhyasayoga', the mind is not controlled,
but the mind is detached from the Self-'samatvarn yoga ucyate'
(Gita 2/48).
~SU4f1qmsft:r ~ ~ I
~cntrifUT_11 ~o II
abhyase'pyasamartho'si matkarmaparamo bhava
madarthamapi karma9i kurvansiddhimavapsyasi
If you are unable to practise as above said, be thou intent on
performing ordained actions for Me; and thus doingselfless actions
for My sake, thou shalt achieve perfection. 10
Comment:-
'Abhyase'pyasamartho'si matkarmaparamo bhava'-Here
the term 'Abhyase', stands for 'Abhyasayoga', described in the
preceding verse. In the Gita, the topic of preceding verse, is
described in brief, in the next verse. The topic of fixing the mind
on Him, and the intellect in Him, described in the eighth verse,
was mentioned in the ninth verse, by the expression 'to fix the
mind', which also includes intellect. In the same way the term
'Abhyase', (in the tenth verse), has been used for 'Abhyasayoga'
as in the ninth verse.
The Lord declares, that if he is unable to practise as
described, in the preceding verse, he should work for His sake.
It means, that all actions (according to one's caste, order of life,
for earning livelihood and for maintenance of the body, as well
as, adoration, meditation and chanting of His name, and other
spiritual activities) should, instead of being performedfor mundane
pleasure and prosperity, be performed, only for God-realization.

Actions which are performed, for God-realization according to
His direction, are called 'Matkarma', and a striver who is intent
on performing actions, for His sake, is 'Matkarmaparama'. Such a
striver, should have his affmity, only for God, and his activities
should also be performed, only for God.
When a striver, ceases to hanker after mundane pleasure and
prosperity, the forbidden actions, are totally renounced by him,
because it is desire which tends a man, to perform forbidden
actions (Gita 3/37). Therefore, when a striver decides on God-
realization, as the aim, all his actions are in accordance with,
scriptural injunctions and they are performed for the sake of
God, only.
'Madartharnapi karmani kurvansiddhlmavapsyasl'<-Whatever
has been said, in the fIrst half of the verse by the expression
'Matkarmaparamo bhava', has been repeated in the second half.
When a striver, performs actions only for His sake, he attains,
perfection or God-realization.
As the Lord, in the eighth verse, explained fixation of the
mind on Him, and the intellect in Him, the independent means
of God-realization, and, in the ninth verse, the constant practice
of divine name etc., the independent means to realize Him, so
does He mention here the performance of actions for His sake,
as the independent means to realize him.
As profit in business acts, as an encouragement to a
businessman, and he tries to earn more and more money, and
more enthusiastically, so, when all actions are performed for God's
sake, a striver, develops a keener desire for, God-realization and
also practises spiritual discipline, more enthusiastically. When he
has such a burning desire, that he cannot bear separation, from the
all-pervading God, God does not remain veiled, but by His grace
He is attained, by him. If a striver's only aim is God-realization,
and he performs all actions only for His sake, it means, that he
has invested his intellect, ability, time and resources, in God-

realization by considering them as the Lord's. What more can
he do than this? The Lord, does not expect anything more, from
him. So He enables him, to realize Him.
Appendix-Performance of actions for God's sake is easier
than practice. The reason is that practice being new has to be done
but actions are performed naturally as a man is so habituated. A
man gets bound by performing actions for himself-'karmana
badhyate jantuh'. Therefore by offering actions to God, a man
easily attains God (GIta 9/27-28).
'Madarthamapi'-this expression means that actions should
be done only for God's sake from the beginning.
~d~'4~I'ffi)mr ~ qm~lqlf~: I
~ "ffiI': . ¥' !ldH'''ICl1i.1I ~~ II
athaitadapyasakto'sl kartum madyogamasritah
sarvakarmaphalatyagam tatah kuru yatatmavan
Resorting to Yoga if thou art unable to do even this (the
discipline mentioned in the preceding verse) then subduing your
mind, senses and intellectete., (equanimity) and renounce the fruit,
of all actions. 11
Comment:-
'Athaitadapyasakto'sl kartum madyogamasrttah'<-dn the
preceding verse, the Lord declared, "Thou shalt attain Me by
performing actions, for My sake" while, here He declares, "Thou
shalt attain Me, by renouncing the fruit of all actions." The
former, can be called the path of devotion, while the latter, the
path of action. Both of these are independent means, of God-
realization.
In this verse, it seems proper that the expression
'Madyogamasritah' (resorting to union with Me), is related with
'Athaitadapyasakto'si' (if you are unable), because if it is taken

to be related with 'Sarvakarmaphalatyagam kuru' (do renouncing
the fruits of all actions), because of prominence of dependence
on God, it will become, the path of devotion. Thus, it will not
be different from the path of devotion described, in the tenth
verse, while the Lord wants to explain the path of devotion in
the tenth verse, and the path of action, in the eleventh verse.
Also in this verse, the Lord has used the expression
'Yatatmavan' (subduing mind, senses and intellect), which is more
important in the path of action, because without it, renouncement,
of the fruit of actions, is impossible.
If a striver, does not believe in God so much but he
does social service, and he cannot surrender all actions to
Him, but renounces the fruit of action, which is beyond his
power (Gila 2/47), his affinity, for the world, is renounced.
'Sarvakarmaphalatyagam tatah kuru yatatmavan'-For a
person, who wishes to attain to Yoga, action (without attachment)
is said to be the means (Glta 6/3). It is attachment, to the fruit
of action, which binds a man. So if a striver, subdues his senses,
mind and intellect, he can easily renounce, the fruit of action. If
a striver does not control his mind, intellect and senses etc., he
will naturally think of sense-objects and then he will be attached
to them, and thus he may perish (Gita 2/62-63). If a striver's
aim, is to renounce the fruit of action, he can easily control his
mind and senses.
Here the expression'Sarvakarma', stands for religioussacrifice,
charity, penance, service, and means of livelihood, according
to one's caste and order of life, as well as, all other prescribed
actions. 'Renouncement of the fruit of actions', does not mean,
physical renouncement but the renouncement of the sense of
mine, attachment and desire etc., for the fruit, of actions.
A striver, following the path of action, should not remain
inactive, by thinking that there is no need for the performance
Verse 11] 1375
of action, when he does not want to reap its fruit. Therefore,

the Lord warns the strivers, "Let thy attachment not be to,
inaction" (Giili 2/47).
In the ninth verse of the eighteenth chapter, also the Lord
while describing the marks of the 'Sattvika tyaga', explained
renouncement of the attachment to the fruit of actions as the
'Sattvika tyaga'.
When actions are performed, having renounced attachment,
to the fruit of actions, the impetus to act, calms down and old
attachment perishes. Without the desire for fruit of actions,
affinity for actions, is totally renounced and new attachment
does not arise. Then, nothing remains to be done for a striver,
because it is attachment, desire, a sense of mine for action, and
desire for fruit, which force, him to act. He may, physically
restrain himself, from performing actions, for a short time. But
so long as, he has attachment and aversion, his nature forces
him, to act. The impetus to act, calms down only when actions
are performed, without any selfish motive, having renounced
attachment and aversion etc.
This means (of the renouncement of the fruit of action), is /
very useful for those strivers, who have no natural reverence or
devotion to words of God, with attributes and form, but have a
natural inclination to do good, to others.
Where the Lord, advises to renounce desire for the
fruit of action, He emphasizes, that it also implies renunciation
of attachment, because with total renunciation of both, desire
and attachment, we are liberated from the bondage of action
(Gila 18/6).
Renouncement of fruit (desire for fruit), of actions, is an
independent means of God-realization. When, desire for the fruit
of actions is renounced, attachment for the sense-objects, perishes
and one attains peace (happiness, of the mode of goodness). If he
does not enjoy that peace, he attains perfection or God-realization
i.e., he becomes one, with Him.

In the fifty-fifth verse of the eleventh chapter, the Lord
mentioned, 'freedom from attachment' as one mark, out of five,
of a striver-devotee. In this verse, He mentions the renouncement
of the fruit of actions, which is possible only, when there is
renouncement of attachment, to the world. The renunciation of
fruit of action, as described in the twelfth verse of the chapter,
immediately leads to the attainment of Supreme Peace or God-
realization. It means that total renunciation of attachment,
immediately leads to Supreme Peace.
Appendix-If a striver is unable to perform actions for God's
sake, he should perform actions by renouncing the desire for
fruit, because it is the desire for fruit which paves the way to
bondage-'phale sakto nibadhyate' (Gmi 5/12).
Link:-The Lord, from the eighth verse to the eleventh

verse, recommended four methods, one after another, in the
event ofArjuna'sfailure to adopt anyone. So a doubt may arise,
whether the fourth, means 'renunciation of the fruit of action "
is an inferior means to the other three, as the Lord described
it as the last one, and moreover He did not mention its fruit. In
order to, remove this doubt the Lord glorifies renunciation and
also mentions about its fruit.
~ 'fu ~1I'1q~lfU~I'1I~ f~f~l64d I

8Zl1.... 1('Ch4QiH6!ll'ilf(i4I<i"i0lr~'( ..H:H'l1l ~ ~ II
sreyo hi jfianamabhyasaijfianaddhyanam visi~yate
dhyanatkarmaphalatyagastyagacchantiranantaram
Better, indeed, is knowledge than practice, better in turn is
meditation, better still is renunciation of fruit of action; Supreme
Peace immediately follows such renunciation. 12
Comment:-
[The Lord, from the eighth verse to the eleventh verse,
recommended four alternative means, in the event of Arjuna's
failure to adopt the one-fixation of the mind and intellect in
Him, practice, of divine name etc., performance, of action for His
sake and renunciation, of the fruit of actions. So a person, may
think that they have been mentioned, in the descending order of
merit. Moreover, in the first three means, there is mention that
these will attain Him, while in the last one, there is no mention
of it. So they may think, that the discipline mentioned in the
eleventh verse, is inferior to the other means.
In order to, remove this doubt the Lord in the twelfth verse,
declares that renunciation of action is an excellent means, which
provides Supreme Peace,immediately. So this methodis, in no way,
inferior to the other three. All the four means, are independent,
to realize God. A striver can follow, anyone of these, according
to his inclination, faith and qualifications etc.
The other three means,of God-realization are very well-known.
But the last one, that God can be realized by renunciation of
the fruit of actions, is not so common and familiar. Therefore,
the Lord, in order to, declare its superiority, to the other three
disciplines and to signify its reward, has added the twelfth verse.
So the Lord makes the position clear, in the twelfth verse.]
'Sreyo hi jfianamabhyasat'-According to the great sage
Pataiijali 'Abhyasa', consists in making effort, again and again,
to be concentrate on something (Yogadarsana 1/13).
Here this term 'Abhyasa', does not stand for 'Abhyasayoga', it
refers to practice only, because in this practice (breath restraint
or control of the mind) there is no requirement of scriptural
knowledge, meditation or renunciation of desire for the fruit of
actions. There is 'Yoga' (union with God) only, when affinity for
matter is renounced, while in such practice, there is dependence
on matter (the body, senses, mind and intellect).
1378 SR~ADBHAGAVADGtrA [Chapter 12
Here the term 'Jfiana', stands for the knowledge of scriptures,

rather than Self-realization, because Self-realization, is the fruit of
all spiritual disciplines. This knowledge, is better than practice, in.
which there is neither knowledge of the scriptures, nor meditation,
nor renunciation of fruit of action.
Spiritual knowledge, which is gained through the study of
scriptures and through the discourses of saints, but not translated
into practice, is 'Jfiana', which is mentioned here. This knowledge,
has been called, better than practice, because practice without
knowledge of scriptures, is not so useful for God-realization,
as is knowledge without practice. Because through knowledge,
the desire for God-realization is aroused, and so a striver, can
transcend the world, more easily than he can by above referred
practice.
'Jiianaddhyanaril viSi~yate'-Here the term 'Dhyana', stands for
meditation or concentration of mind, rather than 'Dhyanayoga',
which involves the knowledge of scriptures and renunciation of
fruit of action. Such meditation, is better than knowledge, which
does not involve practice, meditation and renunciation of fruit
of action. Mind is controlled by meditation, rather than by mere
spiritual knowledge. Through meditation, there is accumulation
of energy, which is not possible, through knowledge.
If a striver, utilizes that energy for spiritual progress, he can
advance very' quickly, which is not possible through knowledge.
Besides, it a striver, through meditation (if he studies scriptures)
can gain true knowledge, more easily, while a striver who studies
scriptures, faces difficulty in meditation, because of volatility
of mind. [In these days also, it can be seen that there are so
many people who study scriptures, but there are only a few,
who practise meditation.]
'Dhyanatkarmaphalatyagal}.'-Renunciation of fruit of action,
without knowledge and meditation, is better than meditation without
knowledge and renunciation, of fruit of action. This expression
Verse 12] SADHAKA-SAI'iUIVANI 1379
does not stand for the physical renunciation, of fruit of actions,

but it relates to renunciation of a sense of mine, attachment and
desire for actions and their fruits. Attachment, to all perishable
objects, which are the fruits of actions, is to be renounced.
Attachment to actions and desire for fruits, lead a man
to bondage, otherwise he is easily liberated, from worldly
bondage.
The body, senses, mind, intellect, ability, power and other
objects, which a man possesses, have been acquired from the
world. So a 'Karmayogi', without regarding these as his, and for
him, utilizes these in rendering service to the world, without any
selfish motive. Thus their flow is towards the world and then
having renounced affmity totally for the world, he realizes, his
natural affmity for God, which is eternal. So a Karinayogi, need
not meditate on God. Moreover, if he wants to practise meditation,
he can do it very easily, as he has no mundane desires, while a
striver, with desire, faces difficulty in meditation.
In the sixth chapter, (in the topic of meditation) the Lord
explains, that when the mind restrained by the practice of
meditation, gets established, in the Supreme Self and it becomes
free from all desires.The mind being matter cannot grasp sentient,
God. Therefore, on its affmity being cut asunder from the self,
he (the self) gets established in God, (Gita 6/18, 20), while
a Karmayogi, having renounced all desires, immediately gets
established in God (Gita 2/55). The reason is, that in meditation,
the mind is concentrated on God, therefore, due to dependence
on the mind (matter) he (the self), has affmity for matter, for a
long time. But in Karmayoga, desire and attachment (matter),
are renounced and so attachment for the mind, is also naturally
renounced, and he attains Him, very easily and quickly. Thus
Karmayoga, is better than meditation.
'Nothing is mine, nothing is required for me, and nothing
is to be done for me'-this is the gist of Karmayoga, and so it
is superior, to other paths (Gila 5/2).

'Tyagacchantiranantaram'-Here the term 'Tyagat', has been
used, for the renunciation of fruit of action. It is very necessary
to understand, the true nature of renunciation. The self cannot
be renounced by us, nor can anything which is not ours, be
renounced. For example the light and heat of the sun,cannot
be separated from it, nor can it be said that dark and cold, are
separated from the sun, because they are ever separate. Therefore,
only whatever is not ours, but we have assumed it as ours, by
an error, is renounced.
The soul is sentient and imperishable, while the world is
insentient and perishable. But the soul (having forgotten God,
Whose fragment It is) accepts the world as Its. Therefore, there
is need f~r renouncing the assumed affinity, for the world.
Affinity with the worldly objects, is limited, because these
objects, are limited. But their renunciation is limitless. Renunciation
immediately leads to God-realization, because God is also limitless,
as He knows no limit of clime, time, objects and individuals.
The limitless Lord, is not realized because of our attachment
for limited objects.
By renunciation of fruit of action, the assumed affinity
for the world is renounced. Therefore, the true nature of
renunciation, is the renunciation of the assumed affinity for
actions, and their fruits.
Even the fruit of such spiritual activities such as adoration,
meditation and trance etc., should be renounced, because so long
as, these are done for one's self, the individuality subsists. Thus
one suffers delay, in being free from bondage. Real renunciation,
consists in renouncing affinity, even for the propensity of
renunciation. Here the term 'peace', stands for Supreme Peace
or God-realization.
Renunciation of fruit of action, is better than practice or
knowledge, or meditation. So long as, a striver remains attached
to fruit of action, he (because of the dependence on matter)

cannot be liberated (Gita 5/12).
Therefore, renunciation of fruit of action, is necessary in
practice, knowledge and meditation also. It is attachment for
perishable objects, which is the root of disquietude. In Karmayoga,
attachment to actions and their fruits, is abandoned from the
very beginning (Gita 5/11). So Karmayogi, having no affinity
for matter (insentient), attains, eternal peace (Gita 5/12), in the
form of God-realization.
An Important Fact Pertaining to the
Renunciation of the Fruit of Action
'Karmaphalatyaga' (renunciation of the fruit of action), is

another name for 'Karmayoga' (the discipline of action), because
in the discipline of action, only renunciation of fruit of action,
is important. This Yoga, was lost to the world, long before the
incarnation of Lord Krsna (Gita 4/2). The Lord by His grace,
revealed this Karmayoga again, by making Arjuna an instrument
(Gita 4/3), to human beings, in order to encourage them to attain
salvation, whichis generallyconsideredimpossiblewithout leading
a secluded life, or having renounced actions, objects and kith
and kin etc. The Lord, means to explain, that a person can attain
salvation or God-realization, in all circumstances, by performing
his duties, in a detached way.
In Karmayoga, renunciation of attachment, for the fruit of
action is important. Actions bear fruit, in the form of favourable
and unfavourable circumstances, such as, health and sickness,
riches and poverty, honour and dishonour, praise and blame, and
so on. If a person has an attachment or aversion for them, he
can never realize, God (Gila 2/42-44).
Perishable things, are fruit of action, such fruit, being
perishable cannot be everlasting. Action, is also not everlasting.
Then how can the fruit of action, be everlasting, when its cause,
i.e., the action, is perishable. So, it is an error to be attached to

perishable fruit, or to desire it. Renunciation of attachment, for
the fruit of action, is the seed of, Karmayoga.
It seems difficult to renounce attachment for actions, and
their fruit, while performing actions, in Karmayoga. But actually,
it is not so. It seems difficult, when a man regards the objects
(body etc.,) required for performance of actions, as his and for
him. But, when he regards these, as of the world, because they
have been acquired from the world, and he performs his duty,
his attachment is renounced, and he realizes God (Gila 3/19). In
fact, it is not actions which lead to bondage, but it is desire and
attachment for the fruit of actions, which lead to bondage. When
desire and attachment for the fruit of actions, are renounced, all
actions change into inaction (Gila 4/19-23).
The Lord, declares the unselfish performance of actions,
better than their physical renunciation (Gila 5/2). According to
the Lord, a Sannyasi is not he, who does not perform actions,
but he, who performs actions (duty) without depending on their
fruit (Gila 6/1). A Karmayogi, being free from attachment and
having renounced all thoughts, easily attain to Yoga (Gila 6/4).
On the other hand, those, who, having regarded actions and
their fruits as theirs and for them, hanker after pleasures, verily
ingest sin (Gila 3/13). Therefore, in the world it is attachment
for the fruit of action, by which a man is bound (Gita 5/12). He,
who relinquishes the fruit of action, is a man of renunciation
(Gita 18/11).
In the Gita, there is a greater emphasis on the renunciation
of the .attachment to the fruit of actions, than any other means,
of God-realization. Actions should be performed, renouncing
attachment and desire for fruits (Gila 18/6). A striver should be
attached, neither to virtuous or extraordinary actions, nor should
he have an aversion for evil or ordinary actions, because actions
will be over, but attachment and aversion will continue and these
Verse 12] SA.DHAKA-SANtiv ANI 1383
will lead him to bondage. On the other hand, he, who performs
actions, being free from egoism, attachment and aversion,though he
slays people, he really slays not, nor is he bound (by his actions)
(Gitii 18/17). Therefore, the Lord declares, that renunciation of
fruit of action, is better than penance, knowledge, action, practice
and meditation etc. Other means, outwardly seem excellent, but
these do not prove much useful, and moreover involve labour.
Renunciation of attachment to the fruit of actions, leads a striver
to salvation very easily, in the same circumstances, he is placed
in, and without changing his place or order of life etc.
In fact, God is not acquired, but is realized. He is realized, by
renouncing the sense of 'I' and 'mine', attachment and desire, for
the body, mind, senses and objects etc., rather than, by practising
spiritual disciplines. As soon as, affinity for matter is renounced,
through knowledge, practice, meditation, penance etc., a striver,
realizes God, Who is ever-realized. This affmity for matter, is
renounced, more easily by renouncing fruit of action, than by
knowledge, practice, meditation and penance etc., because in all
these means, a striver has affmity with matter (body, mind, intellect
and senses etc.,) and as he regards the body as his and the means
for him. If such a striver, has the aim of God-realization, and
he wants to realize Him, by these means, he realizes Him, with
delay and difficulty, at last. But in Karmayoga, he renounces his
affinity, for matter from the very beginning and so he realizes
God, Who is ever-realized quickly and easily. This affinity, is
the main stumbling block to God-realization-this fact does not
become clear to a striver, when he follows other means.
When a striver, resolves that he has not to perform forbidden
actions, such as theft, falsehood, infidelity, violence, fraud, forgery
and eating forbidden food etc., under any circumstances, even by
thought and speech, then only prescribed actions, are automatically
performed, by him.
A striver, should resolve to relinquish, forbidden actions,
rather than perform prescribed actions, otherwise he will feel

proud of performing prescribed actions, and his egoism will
be maintained. Because of his pride, forbidden actions will be
performed by him. But if he resolves that he will not perform
forbidden actions, he will not feel proud, because he is not doing
anything creditable, which requires any ability or power. In this
relinquishment, also he may feel proud out of folly. Then, he
should think, that there is nothing to feel proud of, as he is
doing nothing special, in renouncing what should be renounced.
A man, has normal desire to reap the fruit of action, only when
some action is performed. If no action, has been performed,
only forbidden action, has been renounced,* why can he have
a desire, for the fruit of action? When a person, has no sense
of doership, attachment for fruit of action, is automatically,
renounced. This renouncement, naturally, leads him to peace,
which is axiomatic.
An Important Fact Pertaining to Spiritual Discipline
The three means (constant practice of divine name etc.,
performance of action for the Lord and renunciation of the
fruit of actions), of God-realization, have been described in the
ninth, the tenth and the eleventh verses. Out of the three (except
the renunciation of the fruit of action), if a thought is given
seriously, each means, includes the other two, also as (1) In the
constant practice, adoration and chanting the name etc., actions
are done for the Lord and there is no desire for fruit. (2) In the
performance of actions, for the Lord, there is practice and there
is no desire for fruit of actions.
* If a person resolves not to perform forbidden actions, he will either

perform prescribed actions or will not perform actions at all. Prescribed
actions purify the mind and total non-performance of actions conduces a man to
God-realization. Total non-performance of actions means the state of freedom
from lust rather than the state of inactivity or laziness because laziness etc., are
also forbidden actions.
First of all, a striver should fix his aim of God-realization.

Then he should, realize his real affinity, for God. After that
anyone of the three means, will lead him to God-realization.
The ease or difficulty, of means depends, on the inclination
and aim of a striver. If he has only the inclination and aim of
God-realization, the means becomes easy, otherwise difficult.
As food stuff, may be different according to the taste
of hungry persons, but hunger before and satisfaction after,
eating the food, are the same; so do strivers have different
means according to their interests, beliefs and qualifications,
but pain of non-realization of God, and the desire (hunger), for
God-realization, are the same for all the strivers. Every striver,
belonging to any class attains the same bliss (satisfaction), in
the form of God-realization.
Here, the Lord has mentioned four means of God-realization
by making Arjuna, a questioner:-
(1) Path of Surrender (2) Path of Practice (3) Performance
of Actions, for God (4) Renunciation of fruit of Actions.
All the four paths, are equally independent and noble, and
all of these, lead to God-realization. A striver, can adopt anyone
of them, according to his inclination, faith and qualification, by
regarding it, as the best.
He should never, consider the means (spiritual discipline),
followed by him to be inferior to other paths and should never
lose heart, so far as God-realization is concerned. If the only aim
of a striver is God-realization, the means (spiritual discipline),
followed is according to his inclination, faith and qualification,
and it is practised to the best of his capacity and with promptness
having a burning desire for God-realization, his path will lead
him to that goal, without any doubt. The reason is, that God is
omniscient; He having known the striver's intention and efforts
etc., by His grace influences him towards God-realization.
Every human being has God-realization as its birth right
because the Lord by His grace, has bestowed upon man this
human body, so that he may realize Him. No two persons, can
possess the worldly materials equally, because they acquire these
according to their fate. But everyone, can realize God equally,
because He is not realized only through actions.
Dispassion for the world, and a keen desire for God-realization,
are two important factors for the same. Though anyone of these
two, can induce a striver, to God-realization, yet, a keen desire
is a more powerful means, than dispassion.
Out of the four paths mentioned above, the first three
specially arouse desire for God-realization, while the fourth-one
(renunciation of the fruit of action) attracts a striver to renounce
affinity, for the world.
When a striver, feels that mundane pleasures are painful, and
he renounces these from his heart, then having his aim of God-
realization, he will automatically progress, towards spiritualism,
and realize Him, by His grace.
Similarly, as God is most loving to him and he cannot bear
separation, from Him, his unbearable restlessness, will also lead
Appendix-Practice, knowledge of scriptures and meditation-
these three means are 'karanasapeksa' (dependent on instruments),
but renunciation of the fruit of action is 'karananirapeksa'
(independent of instruments). The reason for declaration that
the renunciation of the fruit is better, is that people regard it
as inferior to other spiritual disciplines. It does not mean that
renunciation of the fruit is superior to the other three means.
But in fact all the four means are highly good and are for those
strivers who aim at renunciation.
In the four means mentioned in this verse, the means
'madarthamapi karmani' (performance of actions for God's
sake) mentioned in the tenth verse, has not been included. The
reason is that in 'madarthamapi karmani' the spiritual discipline
Verse 13-14] SADHAKA-SANJIv ANi 1387
culminates in devotion. Therefore devotion and renunciation-both

are highly good means.
Here the renunciation of the fruit of action should mean
renunciation of the desire for the fruit of action. Desire is
internal while renunciation of the fruit of action is external. Even
when the fruit for action is renounced, the desire within may
linger. Therefore a striver should aim at the renunciation of
the desire for the fruit of action. When the desire is renounced,
the striver is delivered from the wheel of birth and death.
Salvation is not attained by renouncing things but it is attained
by renouncing desires.
Link:-The Lord, out ofthe devotees who worshipattributeless

andformless Brahma, and those who worship God with attributes,
declared the latter to be most perfect in Yoga, and ordered
Arjuna, to follow the latter path. Then pertaining to the latter
worship, He explained the four means of God-realization, from
the eighth verse to the eleventh verse. Now in five groups, from
the thirteenth verse to the nineteenth verse, He describes the
marks of His loving devotees, who have attained perfection. In
the first group, consisting of the thirteenth and the fourteenth
verses, He mentions, twelve marks.
~ ~ ihr: Cfiti0l ~ ~I
~ H,(~~I'(: ~:&«&: ~ II ~ ~ II
fI ,,«12: ~ <:IFit <:4(11 (q 1 ~~: I
_ q~m: "fI'.q. firir: II ~'g II
adve~ti sarvabhtitanam maitrah karuna eva ca
nirrnarno ntrahankarah samaduhkhasukhah ksaml
santustah satatam yogi yatatma dr4baniscayal}.
mayyarpitarnanobuddbiryo madbhaktah sa me priyal}.
He, who has no ill-will for any being, who is friendly
1388 SIDMADBHAGAVADGITA [Chapter 12
and compassionate to all, who is free from the sense of

mineness and egoism, and is even-minded in pleasure and
pain, forgiving, ever content, self-controlled, unshakable in
determination, with mind and intellect dedicated to Me-a Yogi,
My devotee, is dear to Me. 13-14
Comment:-
'Adve~t3 sarvabhiitiinam'-A person, can bear ill-will to
another person, in two ways- (1) By creating, an obstacle, to
the acquirement of something desirable, such as wealth, honour,
praise etc. (2) By creating, undesirable objects, actions, persons
and incidents etc. A devotee, bears no ill-will, in the least,
to anyone, even though, they may act against his principles,
become an obstacle to his progress and may harm him physically,
economically or mentally as he beholds his own favourite Deity,
abiding in them (Manasa 7/112 b).
Not only this, but he beholds and feels the gracious sweet
will of God, in the actions of those, who bear ill-will to him.
Every being (soul), is a fragment of God. So if a striver,
bears ill-will to any being, it means that he bears, ill-will to
God. Such a person bearing ill-will, to anyone can neither be
identified with God, nor can he have exclusive devotion to Him.
When a devotee becomes totally free, from ill-will, he can be
fully devoted, to God. Therefore, a devotee is free from malice,
for each and every being.
'Maitrah karuna eva ca'*-A devotee, is not only free from
malice, for every being but he is also friendly and compassionate,
to all beings, because he beholds that all beings are His
manifestations. 'The Lord, is a disinterested friend of all
beings' (Gita 5129), (Srirnadbhagavata 3125121). The Lord's
* The marks of a devotee described here are greater in number and
also more singular than the marks of the liberated soul who has attained
perfection by transcending the modes of nature (GItii 14/22-25), 'Maitrah'
(friendly) and 'Karunah' (compassionate) these words have been used only
here, not there.
Verse 13-14] SA.DHAKA-SANJIvANI 1389
nature, descends on His devotees and therefore, he is friendly

and compassionate to all beings, without any selfish motive
(Manasa 7/47/3).
He is friendly, even to those who harm him, because he holds,
that whatever is done, is meant for his welfare, by the sweet will
of God. Moreover, he thinks that those who are harming him,
deserve special respect, because they are destroying his past sin,
by becoming an instrument.
Every striver, thinks and he should also think, that those who
are doing wrong or those who harm him, are purifying him of
the sins of the past. When even a common striver, is friendly
and compassionate, to those who bear ill-will to him, a devotee
who has attained perfection must be very much more friendly
and compassionate, to them.
In the 'Patafijalayogadarsana', four factors have been
mentioned, to purify the mind.
'Friendship, to those who are happy, compassion to those,
who are sad, a feeling of pleasure to those, who are virtuous,
and indifference to those, who are sinners' (1/33).
But here Lord Krsna, has included the four factors in
two-friendship and compassion. It means, that a perfect devotee
is friendly to the happy and the virtuous, and compassionate, to
the sad and the sinful.
A striver, instead of being indifferent to a sinner should be
compassionate to him, because the striver, who is suffering is
being purified of his old sins by reaping fruit of his sinful actions
of the past, while the sinner, who is inflicting pain on a striver,
is committing a new sin. So, he specially deserves, compassion.
'Nirmamal).'-Though a devotee is naturally friendly and
compassionate to all beings, yet he has no sense of mine, with
anyone. It is mineness with beings, and objects, which binds
him. He is totally free from a sense of mine, even with his
so-called body, senses, mind, and intellect. A striver, commits

an error that he tries to be free from mineness with beings and
objects, but he does not pay proper attention to the point, that
he has to be free from mineness, with his body, mind, intellect
and senses, also.
'Nirahmikaral,.-A person, has egoisticfeelings by identifying,
the self with the body and senses etc. If a devotee, has no
egoism, but he realizes his true affinity for God, noble, divine
and unique traits, are revealed in him. But he, knowing those
traits (virtues) as divine, regards them as of God, not of his own.
So, he becomes free from egoism.
'Samaduhkhasukhah'<-A devotee, remains even-minded in
pleasure and pain, favourable and unfavourable circumstances,
without having attachment and aversion, for them.
Favourable and unfavourable circumstances, by making a
man happy and sad, bind him. A devotee, knows of favourable
and the unfavourable circumstances, but he remains even-minded,
he feels neither happy nor sad.
'Ksamts--The Lord, in the thirteenth verse of this chapter,
by the term 'Advesta', declared that His devotee does not bear
any malice, towards those people who bear animosity, with him.
Here, by the term 'Ksami', the Lord says that he is forgiving even
to those, who do wrong to him without having the least desire,
to punish them. He wants them not to be punished by God or
anyone else, for the wrong done to him. This is an excellence
of a devotee.
'Santustah satatam'*-Generally, a being, is content in
favourable circumstances, but he loses his calm, in undesirable
circumstances. This contentment is not eternal, because he wants
to derive satisfaction out of perishable persons and objects etc. He
* In the Bhagavata there is description of such a man who is ever
content. As a person wearing shoes has no fear of pebbles and thoms, so is a
man, who is content ever and everywhere, happy without any trace of sadness.
Verse 13-14] SA.DHAKA-SANiivANI 1391
(the self), being eternal can attain real and permanent contentment,
only by realizing God, Who is eternal.
Having realized God, a devotee ever remains content, because
he has neither disunion from Him, nor does he need the perishable
world. Therefore, there is no reason for his discontent. It is
because of contentment, that he does not attach importance, to
any mundane being or object, in the least.*
The term 'Satatam', with the term 'Santustah' shows, that
a devotee ever remains content and that contentment never
undergoes any change, nor is there any possibility, of any change
in it. A perfect soul, always remains content, whether he has
attained perfection through the paths of action, or knowledge
or devotion.
'Yogi'-Here the term 'Yogi', stands for a devotee, who has
realized God (who ever remains united with Him), through the
path of devotion.
In fact, no person can ever be disunited from God. He, who
has realized this fact, is a Yogi.
'Yatatma'-He, who has fully controlled his body, including
the mind, intellectand senses, is 'Yatatma', A God-realized devotee
has not to control his mind, and intellect etc. These are naturally,
under his control. So, in him there is no possibility of any evil,
born of contact of senses, with sense-objects. In fact, the mind,
intellect and senses should follow a right path. But, these deviate
from the right path, because a person is attached, to the world.
A devotee's mind, intellect and senses, remain under his control,
because he is not in the least, attached to the world, and so his
actions are exemplary.
The senses of virtuous and righteous persons, never deviate
* Saint Kabira declares:-

All the riches in the form of cows, elephants, horses and jewels
stand nowhere before the wealth of contentment.
from the right path. King Dusyanta got attached towards

Sakuntala; so he had full confidence that she must belong to a
Ksatriya family, rather than a Brahmana. According to the poet
Kalidasa, in case of doubt, the inclination of a virtuous person,
is testimony of the right path (Abhijfiana Sakuntalam 1/21).
How can, the mind, intellect and senses of a perfect devotee,
deviate from the right path, when the snses of even,a righteous
person do not deviate?
'Dr4haniScaYab'-An enlightened soul,has a firm determination
that the world has no independent existence, while God never
ceases to be, and his affinity for Him is eternal. An ignorant
person, considers the world as real, and attaches importance to
it, while a perfect devotee, does not believe in the existence of
the world, for him only, God exists.
In that firm determination, only existence of God, remains.
Actually this determination is not of the intellect, it is of the
self. But it is reflected, in-the intellect.
Conceding the independent existence of the world and
assuming affinity with it, doubt and contrary feeling arise in
the intellect. Such intellect never becomes steady. The intellect,
of a perfect soul remains without any doubt, while that of the
ignorant remains, doubtful. The intellect of the ignorant, attaches
value to the world and accepts its existence. But the intellect of
a perfect soul does not accept existence of anything else, except
God. His intellect is totally free from doubt and contrary feeling,
and is steadfast, in God only.
'Mayyarpitamanobuddhil,t'-When a strlver resolves, that
he has to realize God only, and he becomes God's (which he
really is), his mind and intellect, are naturally dedicated to Him.
Then, why should the mind and intellect of a perfect devotee,
not remain dedicated to Him?
Naturally, a person's mind, is fixed on the object or person
he loves, and his intellect is fixed, in the object or person he
Verse 13-14] SADHAKA-SANJIv ANI 1393
considers, the best. For a devotee none is more loving and

better, than God. So his mind and intellect are naturally,
dedicated to Him.
'Val}. madbhaktahsa me priyal}'*-God loves all, but a devotee
loves only God. So according to His promise, "As men approach
Me, so do I accept them" (Glta 4/11), He loves devotees.
Appendix-In the Gita the marks of a Karmayogi have been
stated (2/55-72, 6/7-9), the marks of a Jfianayogi have been
stated (14122-25) and the marks of a devotee have been stated
(12/13-19). But while stating the marks of a devotee, the Lord
has dec1ared-'advesta sarvabhiitanam maitrah karuna eva ca'.
The marks 'friendly' and 'compassionate' have been mentioned
only in a devotee, not in a Karmayogi nor in a Jfianayogi. A
Karmayogi and a Jfianayogi are equanimous but are not friendly
and compassionate. But a devotee possesses the feelings of
friendship and compassion from the beginning.
A devotee holds that all beings, being the fragments of
entire-God, are none but God, then who should be at enmity,
with whom should he be at enmity and why should he be at
enmity?-'nija prabhumaya dekhahirn jagata kehi sana karahim
birodha' (Manasa, Uttara. 112 b). For example a devotee loves
Rama, another Kr~I.J.a and the third one Siva. In spite of their
deities being different they can have oneness among themselves
but all Jfianayogis can never be so. If a devotee and a Jfianayogi
happen to meet each other, the devotee will pay more respect
to the Jfianayogi than the Jfianayogi will pay to the devotee.
Therefore the mark of devotees has been mentioned-'sabahi
manaprada apu amani' (Manasa, Uttara. 38/2).
* Lord Rama declares that the entire universe is equally loved by Him
because it has been created by Him. But those who having renounced their
egoism and hypocrisy adore Him with mind, speech and action, they may be
men, women or impotent persons are most loving to Him (Manasa, Uttara.
87/4,87 A).
At the beginning of the Ramacaritamanasa, Goswami

Tulasidasaji Maharaja does obeisance to the wicked persons
besides the gentle ones and does it with sincere feelings- 'bahuri
bandi khala gana satibhaerh' (Manasa, Bala. 411). Only a devotee
can do so, a Jfianayogi can't. Though a Jfianayogi does not bear
malice to anyone in the least, yet naturally he remains indifferent
and neutral. In the path of discrimination (knowledge), there
is predominance of detachment (Vairagya) and 'Vairagya'
(renunciation) is dry. Therefore though a Jfianayogi is not hard
hearted, yet he seems hard hearted outwardly because of his
dispassionate and indifferent nature.
He who takes joy from others is hard at heart and he who
gives joy to others, is soft at heart. A Jfianayogi rejoices having
attained salvation, so he remains hard at heart. But a devotee
has the notion to give joy to others from the beginning, so he is
soft at heart. A devotee bears no malice even to the enemy. A
Jfianayogi is like father and a devotee is like mother, therefore
a devotee is more compassionate than a Jfianayogi,
'Eva'-This term means that a devotee is devoid of
malice-not only this but he is friendly and compassionate
also to others.
'Nirmamo nirahankarah'-It is inevitable for every striver
to be free from the sense of mine and egoism; therefore in
the Gila the Lord, in Karmayoga, Jfianayoga and Bhaktiyoga-all
the three, has mentioned the strivers to be free from them-
in Karmayoga 'nirmarno nirahankarah sa santimadhigacchati'
(2/71), in Jfianayoga 'ahankaram vimucya nirmamah santo
brahmabhiiyaya kalpate' (18/53) and in Bhaktiyoga 'nirmamo
nirahankarah sarna duhkha sukhah ksami' (12/13). In this
connection, a point needs special attention that in fact the self
is free from the sense of mine and egoism. Egoism (I'ness) and
sense of possession (mineness)-both are assumed in the Self,
they are not real. Had they been real, we could have never been
Verse 13-14] SADHAKA-SAli'uIvANI 1395
free from the sense of mine and egoism and the Lord would
have also not ordered Arjuna to be free from the sense of mine
and egoism. But we can be· free from the sense of mine and
egoism, therefore the Lord states so.
In Karmayoga, first 'desire' is renounced, then a
Karmayogi naturally becomes free from the 'sense of mine' and
'egoism' (Gila 2/71). In Jfianayoga, first 'egoism' is renounced,
then a Jfianayogi naturally becomes free from the 'sense of mine'
(Gita 18/53). In Bhaktiyoga, a devotee dedicates himself to God,
then by God's grace, he naturally is freed from the 'sense of
mine' and 'egoism'.
'Mayyarpitamano buddhiryo madbhaktah sa me priyal).'-Here
the expression 'mayyarpitamano buddhih' stands for the person
who has dedicated himself to God. When the self in dedicated,
then mind and intellect are naturally dedicated. When the self is
dedicated, then mind and intellect are naturally dedicated. When
the self is dedicated, then nothing remains at all. The reason is that
the self is primary (viz., of the first importance) while the body,
mind and intellect etc., are of secondary importance. A devotee
is a devotee first while as a human being he is second. When
a devotee dedicates himself to God, his mind and intellect are
also dedicated and then mind and intellect lose their independent
existence but only God remains.
God is equally related with both prakrtis-s-tpara' and 'apara'
but the self (para) is not related with 'apara'. The reason is
that the self is superior to 'apara prakrti' and is a fragment of
God. Therefore the self has affmity with God. The expression
'rnayyarpitamanobuddhih' means that the self should not
assume the 'apara prakrti' (minds-intellect) as its own but should
assume God as its own. *
God is knowledge-personifIed and is ever perfect in itself.
* Here within 'mana' (mind), 'citta' and within 'buddhi' (intellect),
'aham' (ego) should be included.
Therefore He has no hunger (inquisitiveness) for knowledge, but

He has certainly a hunger for love. Therefore the Lord declares
that the devotee, who has dedicated his mind and intellect to
Him, is loving to Him. No one else at all can be loving to God
besides such a devotoe.
Suppose a Prince being the son of the King begs alms
from others, it incurs displeasure of the king, similarly if the
self, being a fragment of God and an embodiment of truth-
knowledge-blisssolidified,cherishes desire of receiving something
from the unreal, inert world, the abode of sorrows, it displeases
God, it is unpleasant to God because it is much harmful for
that being. Only the devotee, who entertains no such hope from
anyone else besides Him and which involves his great welfare,
is loving to Him-
eka bani karunanldhana ki, so priya jakeril gati na anakl,
(Manasa, Aranya, 10/4)
Link-In the second group, consisting of the next verse, the

Lord describes six marks of perfect (enlightened) devotees.
~~IChl~~~:1
_~: ~~l)~:II~~11
yasmannodvijate loko Iokdnnodvijate ca yah
harsamarsabhayodvegairmukto yah sa ca me priyah
He by whom no being gets agitated and who is not agitated
by any being and who is free from joy, anger (envy), fear and
perturbation, he is dear to Me. 15
Comment:-
'Yasmannodvljate lokal}.'-A devotee beholds his most
loving Lord, everywhere and in all. Therefore, all the activities
undertaken by him, with his mind, speech and body are only,
to please God (Gitii 6/31). Then, how can he agitate anyone?
Verse 15] SADHAKA-sAiiiJIVANI 1397
Even then, the life- story of devotees shows, that some people,
bear ill-will to them and oppose,them, without any reason merely
having heard their glory or action or sometimes even seeing his
gentle countenance.
A devotee, never hurts anyone because he realizes, that all is
God (Gita 7/19). All his activities, are naturally for the welfare of
all beings. He does not annoy anyone even by an error. People
may get annoyed with him, because of their satanic nature. How,
can a devotee be blamed, for this satanic nature?
Bhartrhari declares-"Deer, fishes, and gentle persons live on
straw, water and contentment respectively; but hunters, fishermen
and vile persons, are at enmity with them without any rhyme
or reason. II
In fact, no person can be agitated by devotees. Even vile

persons who bear envy for devotees, in the company of saints
by beholding and touching them, by talking to them and even
by thinking of them, abandon their hellish traits and become
devotees. It is because of their generous nature, that even vile
persons renounce their evil nature, and become devotees.
Lord Siva in the Manasa also declares, lilt is because of
virtue that a saint, returns good for evil (Manasa 5/41/4).
II
But, it is not a rule, that all persons who bear envy to

devotees, should be benefitted.
If it is believed that no one, is agitated by devotees, nor
does anyone act against them, nor have they, any enemy or
friend, how can it be said, these (as is said in the eighteenth
and nineteenth verses) that they are, alike to foe and friend,
honour and dishonour, praise and blame etc.? It means, that it
is because of their wicked nature, that vile people can be shaken
by virtuous actions of devotees, and can act against them and
regard them as their foes, while devotees do not regard anyone
as their enemy, nor do they upset anyone.
'Lokannodvijate ca yal}'-A devotee, is also not agitated by
1398 SlUMADBHAGAv ADGITA [Chapter 12
any being because of two factors-

(1) A devotee may have to face unfavourable circumstances,
but having known the reality and because of great devotion for
God, he remains so much engrossed in his devotion, that he
beholds God, everywhere 'in every being, object and action etc.
So he beholds the Lord's pastime only. Thus, he is not agitated
by any action.
(2) A man is agitated only when someone does anything
against his desire or belief etc. But as a devotee has no desire,
he is not at all excited.
'Harsamarsabhayodvegalrmukto yal}. sa ca me priyal}.'-When
the Lord declares, that a perfect devotee is free from joy, He
means to say, that he remains free from evil or modifications,
such as Rajasika or Tamasika joy etc. But it does not mean, that
he is free from joy but it means that his joy is eternal, uniform
and unique. His joy does not undergo any modification, when
he either acquires perishable mundane objects or loses them. He
ever feels happy, after beholding, God and His pastime.
A common man, is envious of other persons' good fortune,
wealth, knowledge, glory and honour etc. Sometimes even
strivers are envious, of other strivers' spiritual progress. But a
perfect devotee, is totally free from this evil, because for him
in the entire universe, there is no independent existence of any
being, except of God.
If a striver, after thinking of the spiritual progress of other
strivers, thinks that he should also progress in the sameway, it
is useful for him. But, if he is envious of others' progress, he
has a downfall.
A person, can be full of fear, because of two factors-
(i) External, such as a lion, a snake, a thief or a robber etc., and
anyother, worldly loss (ii) Internal reasons, such as the thought
and performance of evil and forbidden deeds, including theft,
falsehood, fraud and adultery etc.
A man, is in the greatest fear, of death. Even a wise man,

is generally, in fear of death. Sometimes, a striver is also afraid
of the fact that his body will become weak, by spiritual practice,
such as adoration and meditation etc., and how, he would be able
to maintain his body and look after the family, if he become
fully dispassionate. A common man, is afraid of a rival, who is
stronger than he. A man, has to remain in fear of all of them,
because he depends on matter (body etc.,). When he totally
depends on God's feet, he becomes free from fear, forever.
As an enlightened devotee always beholds the pastime of
his loving Lord, only, how can he be full of fear?
The Lord, has used the term 'Udvega' (agitation), three times
in the verse. No being is agitated by a devotee, he is not agitated by
any being. Thirdly, He has used this term, to show that a man may
also be agitated in other cases, as he may not be able to complete
a piece of work, in spite of his best efforts, he may not be able to
reap, the fruit of action, there may occur undesirable incidents,
such as earth-quake and flood etc. But, as far as a perfect devotee,
is concerned, he remains free from all such excitement.
A man, is agitated because of his desire born of ignorance,
and his hellish nature. A devotee, has no desire, because he is
totally free from ignorance. As far as, his demoniac nature is
concerned, it perishes during the course of his spiritual practice..
As he has no independent will, and God's will is his will, he
ever remains pleased, in desirable, as well as, undesirable
circumstances, by thinking of God's grace, in them. So, there
is a total lack of agitation in him.
An enlightened devotee, remains free from agitation, joy,
envy and fear etc., because, from his view-point they have no
independent existence, except of God. He does not attach any
importance to these, and so he is not affected by them.
When a person, is proud of his virtues, it means that he
has inculcated an evil propensity of pride, while a divine trait
can never give birth, to a demoniac trait, because "the divine

nature is deemed conducive to liberation" (Gita 16/5). So, in this
verse, the term 'Muktah' (liberated or free) instead of 'Bhaktah'
(devotee), has been used because a devotee, ever remains free
from all evils. The evil, of pride gives birth to several other
evils, as all evils depend, on the evil of pride.
An enlightened devotee, does not even know, that he possesses
any virtue. If he fmds any virtues appearing in him, he regards it
as God's, not, as his..Thus, having no pride of virtue, a devotee
remains free, from all evils. God is loving to devotees, therefore
devotees, are loving to God (GIta 7/17).
Appendix-When .a man cognises existence of any other
entity besides God, then agitation, envy and fear etc., emanate.
From the view-point of a devotee, there is no other existence
besides God, then whom should he agitate, envy and frighten
and why?-'nija prabhumaya dekhahim jagata kehi sana karahirn
birodha' (Manasa, Uttara. 112 b).
Link:-In the third group, which consists of the next verse,

the Lord describes six marks of, perfect devotees.
~: ~~ d«IW'11 "j(1&1~: I
~<:IT q~'ffi: ~~firer: II ~~ II
anapeksah suclrdaksa udasino gatavyathah
sarvarambhaparityagl yo madbhaktah sa me priyah
He, who has no expectation, is internally and externally pure,
skilful, unconcerned and untroubled, renouncing all new action for
pleasure and prosperity, he, My devotee is dear to Me. 16
Comment:-
'Anapeksah'<-A devotee, considers God the noblest. He thinks
that there is no greater gain, than God-realization. So, he is not
in the least, attracted towards any. worldly object. He is not
Verse 16] SADHAKA-SAFuIvANI 1401
even attached to his so-called body, senses, mind and intellect,

because he regards these as God's, as they really belong to Him.
He is not even worried, how he will maintain his body. He is,
totally free from desires.
A devotee, is not shaken even by the greatest sorrow,
because he remains absorbed in the Lord's pastime, even in
most unfavourable circumstances. He, does not desire favourable
circumstances, of any kind.
Such a devotee, knows that all mundane objectsare perishable,
while he (the self), can never be separated from God. Having
known this reality, he has no desire to acquire, these perishable
objects.
It is not a rule, that by mere desire a man, can get necessary
material for maintenance of life, and without having desire, he
does not. He naturally, acquires necessary objects to maintain
his body, because arrangement for necessary materials for the
maintenance of the body, has already been made, by God. If he
has keen desire to acquire any mundane objects, he creates an
obstacle to the acquisition of objects, as desire does not spread
and go to others. So, other people, are not inspired to offer such
objects to him. It is generally seen, that no one wants to offer
any object to those (thieves etc.,) who have a keen desire to
acquire these. On the other hand, people want to offer objects
to dispassionate ascetics and innocent children etc., who do not
desire them. Arrangements are made, happily by others, for the
maintenance of their bodies. It proves, that necessities of life are
provided for those, who have no desire for them. Therefore, it
is nothing but a folly, to desire required objects, because desire
is an invitation to suffering. An enlightened devotee, does not
even expect to maintain his body.
Some devout devotees, do not even desire, to behold God.
They totally depend upon His sweet will and remain absorbed
in Him, by thinking of His boundless grace. The Lord, follows
such devotees, so that the dust of their feet may touch Him so
that He may be sanctified (Srimadbha, 11/14/16).
A devotee, who adores God, to reap the fruit of devotion
in the form of worldly objects, is really a devotee to the
objects, rather than to God, as he desires objects, rather than
God. But, He is so generous, that He accepts him as His devotee
(Gita 7/16), because he wants his desire to be fulfilled, by Him
only. The Lord, shows not only this favour, but also changes
seekers of wealth, such as Dhruva, into men of wisdom, having
fulfilled their desire.
'Sucil:t'-The body of a devotee, becomes very much pure,
because he has neither egoism nor a sense of 'mine'. His mind
also, becomes very pure, because his mind is free from attachment
and aversion, pleasure and pain, desire and wrath and such other
evils. Such a devotee, because of his external and internal purity,
sanctifies other people who behold him, touch him, talk to him
and think of him. Places of pilgrimage, sanctify all people, while
devotees provide pilgrimage to those places, which places, are
sanctified by a touch of their feet (but devotees are not proud of
it). Such devotees, sanctify even the pure and they move from
one place of pilgrimage to another, by making these as great
places of pilgrimage (Srirnadbhagavata 1/13/10).
King Bhagiratha, says to Ganges:-"O mother, those who
have renounced all mundane and spiritual desires, who having a
disinclination; for the world, are calm in themselves, are devoted
to Brahma (the Absolute), and purify the worlds, such saintly
souls, will destroy all sins with their touch, because God Who
destroys all sins, resides in their hearts."
'Dak~al}'-'Dak~al;l' (clever) is he, who has attained the
aim of this human life i.e., God-realization. The Lord, in the
Srimadbhagavata declares, "The limit of the wisdom of the wise
and the skill of the skilful, consists in attaining the Imperishable
and the Real, through this perishable and unreal, body" (12/29/22).
In fact, worldly skill is not real skill, it is a kind of a blot

because it induces a man, to attach more importance to matter,
which leads him to a downfall.
An enlighteneddevotee, is also skilful in mundane affairs. But,
it is an insult to him if his skill in mundane affairs, is regarded
as a touchstone of his progress, in the spiritual sphere.
'Udisinal}'-An enlightened devotee, remains indifferent. to
whatever happens. He remains detached from all incidents and
circumstances etc., in the same way, as a man standing on the
top of a high mountain, is unaffected by fire or flood, on the
earth. He remains alike, to a friend and a foe, from his heart
though his dealings, outwardly may seem different. He is ever
impartial, because he regards the entire universe including the
body, as God's.
'Gatavyatbalf-He remains, free from affliction and
worries. He is not troubled by favourable and unfavourable
circumstances, attachment and aversion, pleasure and pain and
such other. evils.
'Sarvarambbaparityagi'-Performance of new actions
for pleasure and prosperity, is known as 'Arambha', such as
accumulation of new articles and starting new business etc.. to
hoard money. A devotee, renounces all initiative in action, for
pleasure and prosperity etc.
A person, who hankers after worldly pleasure and prosperity,
and who is proud of himself because of his caste, creed, order of
life, learning, intellect, ability, position and authority etc., is not a
devotee. A devotee, is he who is devoted to God. He surrenders
his body, senses, mind, intellect, actions and their rewards etc., to
God, because He is their real owner. He regards prakrti (Nature)
and its evolute, as God's. Therefore, a devotee regards no one
else, except God, as his. He,instead of performing actions for
himself. performs these to please, God. He never performs action
to gain wealth or property, comfort or luxury, honour or praise
etc. He does not perform any action, for pleasure or prosperity,

because he has a true desire for God-realization.
'Yo madbhaktah sa me priyah's--The Lord, has so much of
attraction, that a devotee is automatically attracted towards Him,
and he becomes devoted to Him.
"The sages, who are satisfied in the self, and who out of
wisdom, have renounced their affinity for matter (insentient), adore
God, without expecting any reward, because He possesses such
virtues which attract people, towards Him" (Srimadbha, 1/7/10).
Now a question can arise, as to why all persons are not
attracted towards God and become devoted to Him, if He has
so much of attraction.'
In fact, a person (the self) is naturally attracted, towards Him,
because he is His fragment. But, it is because of his attachment
to the body, senses, mind, intellect, family and worldly objects
etc., that he has a disinclination for God, Whose fragment he is.
God pervades everywhere, but He is not revealed to man, because
of his attachment to sense-objects i.e., mundane pleasures. When
a man, renounces his attachment to perishable pleasures, he is
naturally attracted towards God, and becomes devoted to Him.
The Lord, calls such a devotee who has an exclusive devotion
to Him 'Madbhaktah', and he is loving to Him.
Appendlx-c-'Anapeksaht-c-A devotee has no expectation even
for the so-called necessities of life. A devotee holds that 'All is
God' and than what should he expect? 'suci--Bven the vision,
touch and the discourse of a devotee saint sanctifies others. Even
the wind by contact with his body becomes pure.
Though a Jfianayogi, an exalted soul also possesses such
purity, yet a devotee remains specially obsessed in the welfare
(because of his friendly and compassionate nature) of all beings
from the very beginning, so he is specially pure (holy). 'Dak~a'-A
devotee is wise because he has achieved the aim of human life
viz., for him nothing remains to be done, nothing remains to be
Verse 171 SADHAKA-SA1'IJIvANI 1405
known and nothing remains to be attained.

'Sarvarambha parityagi' -This expression has also been
used, for the person who has transcended the three gunas, in
the twenty-fifth verse of the fourteenth chapter 'sarvarambha
parityagi gunatitah sa ucyate' . An exalted soul who has transcended
the three gunas, being free from the sense of doership, is
'sarvarambhaparityagi' viz., he abandons all new undertakings
for pleasure and prosperity. For a devotee nothing remains to
be done at all for himself, then what activity should he do? He
may undertake an activity but he remains free from attachment,
desire for its fruit and any insistence on its doing etc., it may
be undertaken or not, it does not make any difference to him.
He remains equanimous in both the states.
Link:-The Lord, in the fourth group, which consists of the

next verse, mentions the five marks of a perfect devotee.
c:it';f ~ ";f ~";f~ ";f ~ I

_ _ "fRnql;<Of: ~~fW;r: 1I~\911
yo na hrsyati na dvesti na socatl na kanksati
subhasubhaparftyagi bhaktimanyah sa me priyah
He, who neither rejoices nor hates, neither grieves nor desires,
and who has renounced attachment and aversion in good and evil,
deeds, he who is thus devoted, is dear to Me. 17
Comment:-
'Yo na hrsyati na dvesti na socatl na kail~ati'-There are
four important demerits-(l) attachment, (2) aversion (hate),
(3) rejoicing and (4) grief. An enlightened devotee, is free from
these four evils. He realizes that the world, being perishable has
no independent existence. He (the self), being a fragment of God,
is imperishable. So, he instead of having his affinity, for the
changing world, accepts his affinity for God, which is eternal.
Thus, his mind is totally free from such evils, as attachment

and aversion etc.
During spiritual practice, the more one advances towards
spiritualism, the less attachment and aversion, he has. When he
attains perfection, these evils perish totally.
A common man, rejoices when he acquires desirable objects
and gets rid of undesirable ones, while he grieves when he gets
undesirable objects or is likely to get them, or loses desirable
ones. An enlightened devotee, remains even-minded and free
from evils, such as attachment and aversion etc.
At night, in the dark, a person wishes to light a lamp and
he feels happy having lighted it. He hates a person or becomes
angry with him, who extinguishes the light, and is worried
as to how to light it again. But, at noon, when the sun shines
brightly, he has neither a desire to light the lamp, or is rejoiced
having lighted it, nor is angry with a man, who extinguishes it
nor is worried how to light it again. Similarly, when a man has
a disinclination for God and inclination for the world he desires
favourable circumstances, to maintain his body etc., he is rejoiced
having acquired these, hates those or is angry with those, who
are an obstacle to their acquisition and is worried how to acquire
them again if these are not acquired. But, he who (like the sun
at noon) has attained perfection, becomes free from these evils.
He has no desire at all, and so he has no need for the world.
'Subhasubhaparityagi'-All actions, of a devotee, change into
inaction, because he is free from a sense of mine, attachment, and
desire for fruit. So, his good actions, also change into inaction.
Evil actions, are not performed by him, because he is totally
free, from attachment, aversion and desire etc., which influence
a man to perform evil actions.
He is neither attached to good actions, nor has an aversion
for evil ones. Only virtuous actions, prescribed by scriptures
are performed, by him while forbidden actions, are renounced
Verse 18] SADHAKA-sAiiuIVANI 1407
by him, without having any attachment or aversion for them. A

real renouncer, is he who has totally renounced attachment and
aversion for them.
It is not actions, but attachment and aversion, which bind a
man. As a perfect devotee, is free from attachment and aversion,
he is said to have renounced good and evil deeds.
It may also mean, he is a renouncer of the fruit of good
and evil, actions. But this idea has already been expressed in
the first half of this verse, when the Lord declares, "He neither
rejoices nor hates, neither grieves nor desires." If this meaning
is taken, then there is a repetition, of the same idea. Therefore,
here it should mean, renouncement of attachment and aversion
for good and evil actions.
'Bhaktimanyah sa me priyaJ,'-A devotee loves God, very
much and so he naturally thinks of Him, remembers Him and
adores Him. Such a devotee has been called a 'Bhaktiman' (full
of devotion).
A devotee, has an exclusive devotion for God, therefore he
is loved by Him.
Appendix-Joy (hrsyati) and grief (socati), attachment
(kanksati) and aversion (dvestij-e-these are dualities (pairs of
opposites). A devotee remains free from these dualities. In 'Narada
bhaktisiitra' it is mentioned-'yatprapya na kificidvafichati na
socati na dvesti na ramate notsahi bhavati' (5).
'Having attained devotion, a devotee neither desires anything
nor grieves nor hates nor is attached to anything and having
obtained a thing, he is not encouraged (rejoiced).'
Link:-In the fifth and last group, which consists of the next
two verses, the Lord mentions ten marks, of a perfect devotee.
~: ~~'fi:Ii'~~ q'""I,qq'""I4i: I
~n(1)w,y}:stS::~ ~: ~: II ~{, II
1408 SRllMADBBAGAVADGITA [Chapter 12
samah satrau ca mitre ca tatba manapamanayoh

sito~J}.asukhadul}.khe~u samah sangavlvarjltah
tulyanfndastutirmauni santusto yena kenacit
aniketah sthiramatlrbhaktimanme priyo narah
He who is, alike to foe and friend, in honour and dishonour,
also who is alike, in cold and heat, (favourable and unfavourable
circumstances, in pleasure and pain, who is free from attachment,
who holds blame and praise equally, who is thoughtful, contented
with any means of subsistence, who has no attachment to his body
and his abode and is firm in mind, that man full of devotion, is
dear to Me. 18-19
Comment:-
'Samah satrau ca mitre ca'-Being free from attachment
and aversion, a perfect devotee, is even-minded, towards foe
and friend, equally. Not to talk of common men, even strivers,
are swayed by feelings of enmity and friendship, towards an
enlightened devotee. But, he ever remains even-minded, to foe
and friend.
If there is a quarrel between two persons, over division of
property, one of them has a feeling of enmity, towards a devotee,
while the second person has a feeling of friendship, for him. In
sitting over judgment, a devotee, will allow a little more, to the
former and a bit less, to the latter. It seems, that the judgment of
the devotee is not just, but the former will feel, that the judgment
is right. Such a judgment, will create a feeling of equanimity,
even in the person who regards the devotee, as his enemy.
An enlightened devotee, is alike to foe and friend. It means,
that people regard him, as a foe or a friend. So he has in reality
not been without foe and friend, but he has been called to be
alike, to both of them.
'Tatha manapamanayoJ}'-A man, feels honoured or

dishonoured, when he identifies the self with body. A devotee,
has neither egoistic feelings, with his body nor a sense of mine.
So, if his body is honoured or dishonoured, his mind, does not
undergo any modification (happiness or sadness). He always
remains established, in equanimity.
'Sit~.,asukhadul}khe~u samal}'-An enlightened devotee's
equanimity, has been described here, in the two pairs of
opposites-
(1) He is equanimous in cold and heat i.e., there is no
modification in his mind, even when there is contact of the
senses, with sense-objects.
(2) He has equanimity, in pleasure and pain, i.e., his mind
remains the same in gain and loss, of riches and materials etc.
'Sitosna', stands for cold and heat i.e., a sense of touch
only, but here it stands for all other senses also. When senses,
are in contact with their sense-objects, a perfect devotee, knows
of favourable and unfavourable circumstances, but he remains
equanimous, while a common man feels happy or sad, and has
an attachment and aversion for those circumstances.
In the Gita, 'to remain even in pleasure and pain' and 'to be
devoid of pleasure and pain' both, are used in the same sense.
The favourable (happy) and unfavourable (sad) circumstances,
are inevitable. So, it is not possible to be devoid of them, but
an enlightened devotee, remains the same (even) without feeling,
either happy or sad. One can be devoid of pleasure and pain,
which arise from favourable and unfavourable circumstances.
In the Gita, where there is mention of being even in pleasure
and pain, it means, that one is equable, in favourable and
unfavourable circumstances. And, where there is mention of
absence of pleasure and pain, it means pleasure and pain, arising
from these circumstances.
'Sangavivarjitah---The term 'Sanga', means, both affrnity
(union) and attachment. It is not possible for a person, to be

disunited physically, from the body, mind, senses and intellect,
so long as, he remains alive. He can physically renounce,
objects other than the body. But real renouncement, consists
in renouncing attachment for objects and beings, rather than
their physical renouncement. Had physical renouncement, led a
person to salvation, every person after death, would have attained
salvation, as he abandons even his body. If he is attached to
beings and objects etc., even after death, he is in bondage,
because it is attachment, rather than physical renouncement,
which leads to bondage.
Physical renouncement, can also be a means, to renounce
attachment, but attachment, should be renounced from the
heart. If there is the least attachment to the world, a person,
will certainly think of it. Then attachment, will give birth to
desire, anger and delusion respectively, and may lead him to
ruin (Gila 2/62-63).
The Lord, in the fifty-ninth verse of the second chapter, by
using the expression 'Pararh drstva nivartate', declared, "Even
the taste for the objects of sense, turns away when the Supreme
is seen." It means that attachment is totally renounced, after
God-realization. But, it does not mean that attachment, cannot
be totally renounced, during spiritual practice. When the soul
of a striver, is no longer attached to external contacts (objects),
even during spiritual practice, he immediately attains undying
bliss or God-realization (Gita 5/21; 16/22).
Attachment, abides neither in the soul (self), which is a
pure sentient fragment of God, nor in matter (prakrti). It retains
in the ego, of the embodied soul, and it seems to reside in the
mind, intellect, senses and sense-objects. When a striver, ceases
to identify himself with body and has no attachment for it, his
attachment for objects etc., will totally perish. This attachment,
originates out of ignorance (lack of discrimination). A man, is
attached to persons, and objects etc., because, he does not attach

importance to, discrimination. A perfect devotee, has no ignorance,
therefore he is totally free, from attachment.
A person, by an error having a disinclination for God, Whose
fragment he (the self) is, is attached to the world, by regarding it
as, his. When this assumed affmity, for the world is renounced,
he becomes, even-minded. This even-mindedness, naturally leads
him to, detachment.
I A Vital Fact I
In fact a being, has a natural inclination (devotion) to God.
But, because of his assumed affmity with the world, this inclination
(love) to God, is not revealed. This inclination for the Lord,
appears as attachment, for the world. In spite of this attachment,
to the world, love towards God, is not totally, effaced. But, as
soon as a striver, is inclined towards Him, this attachment for
the world, perishes in the same way as darkness disappears with
sun-rise. Similarly, the more he is detached from the world,
the more, he is inclined to God. After rooting out, attachment,
detachment, also perishes, in the same way as fire also perishes
after having burnt pieces of wood. With the disappearance of
attachment and detachment, there is natural and effortless flow
of devotion, to God. Then, the devotee surrenders himself to
God, and all his actions are performed, in order to please Him.
Being pleased with him, God offers love (devotion) to him. The
devotee, offers devotion, again to God. It pleases the Lord much,
and He again offers love (devotion), to him. Again, the devotee
returns it, to Him. In this way, this pastime of give and take, of
ever-enhancing love, goes on.
Tulyanindastutlh'<-Praise or censure, is generally concerned,
with one's name. This is, done by others. People praise or blame,
a devotee by his name. A devotee, has neither egoistic feelings,
nor a feeling of 'mine, in his name and body. So he remains
1412 SR]MADBHAGAVADGITA [Chapterl2
totally unaffected, by praise or blame. He has neither attachment

for a person, who praises him nor aversion for a person, who
blames him.
Common people, feel elated by praise or pained by blame,
while strivers, blush from praise, and become cautious by blame.
But an enlightened devotee, remains equanimous, in praise and
blame, though for the good of others sometimes, he may behave,
like strivers, blushing on hearing praise and being cautious on
being blamed.
A devotee, beholds God, everywhere. So he remains unaffected
by praise and blame, and does not make any distinction, between
those who praise him and those who blame him. Moreover, he
does not perform forbidden (evil) actions, and as far as, good
actions are concerned, he thinks that it is He, Who was making
him an instrument, performs them. So he remains even-minded,
in praise and blame.
Manni-An enlightened devotee, is called 'Manni' (thoughtful),
because he naturally thinks of God. He beholds God, in every
thought that comes to his mind (Gita 7/19). He constantly thinks
of Him, only.
Here the term 'Mauni' (silent), cannot be taken for a person,
who is restrained in speech, because by doing so, devotees who
propagate devotion, and divine discourse, through speech, will
not be called, devotees. Moreover, if silence (restraint in speech)
had made a person a devotee, it would have been very .easy,
for anyone to become a devotee, merely by becoming silent
and there would have been innumerable devotees, though only
a few devotees exist. Besides, even a hypocrite, can remain
silent. So, here the term 'Mauni, stands for an enlightened soul,
who thinks of God.
'Santusto yena kenacit'-Other people, hold that a devotee is
content, with bare means of bodily maintenance, but in fact, he
is not content with mundane objects and circumstances. He is
content constantly, as he remains engrossed, in devotion to God.

So, he remains even-minded, in favourable and unfavourable
circumstances, by regarding these as happenings of His
sweet will.
'Aniketaht--e'Aniketah', is not he who is homeless, but one
who is not attached, to a fixed abode, whether he is a householder,
or an ascetic. A devotee, is not at all attached to his dwelling
place, to his body (gross, subtle and causal), and has not the
least, sense of mine, with these.
'Sthlramatlh'<-A devotee, has neither any doubt nor contrary
feeling, about the existence and form of God. He remains fum in
mind, about it without any proof, such as scriptures etc., because,
he always naturally remains engrossed in Him.
Desires, are stumbling blocks of steady-mindedness
(Gita 2/44). Therefore, when a man completely casts off desires,
he is called, 'steady in mind' (Gita 2/55). When a person, has
desire to derive pleasure, out of contact of senses with sense-
objects, he is attached to the world. This attachment, to the
world is not renounced, even by regarding the world, as unreal
in the same way, as a person gets attached to cinema, even by
regarding the scene (persons and objects) as u~real or fake, or
he is reminded of old scenes, by thinking of them, though he
knows that they do not exist, at that time. Therefore, so long
as a man has desires, from the heart for worldly pleasures, his
worldly attachment, cannot be renounced, even by considering
the world false or fake. Attachment, strengthens the independent
existence of the world. When desire for mundane pleasures, is
renounced, attachment for the world automatically perishes, and
then the independent existence of the world, ceases to be, and
the mind gets fixed on God.
'Bhaktimanme priyo naraJ:1'-In the term 'Bhaktiman', there is
suffix 'Matup', in the word 'Bhakti', which shows that a person,
naturally has devotion (love for God). But he commits an error

that instead of having devotion to God, he develops devotion
for the world. So he cannot relish devotion for God, and his
life becomes dull and insipid. An enlightened devotee, ever
remains engrossed in sentiments of devotion. So he is called
Bhaktiman (full of devotion). Such a man, full of devotion, is
loving to Him.
The Lord, by the term 'Narah', means that, only he who
has attained the aim of his life by realizing God, deserves to be
called a 'Narah' (man). He, who hankers after mundane pleasure
and prosperity, does not deserve, to be called a man.
[In these two verses, there is description of a perfect devotee,
who remains established in equanimity, in the five pairs of
opposites such as friend and foe, honour and dishonour, cold and
heat, pleasure and pain, praise and blame. When a striver, attains
equanimity in these five pairs, he attains total equanimity.]
I An Important Fact Pertaining to This Topic I

The Lord, in this topic from the thirteenth verse to the
nineteenth verse, by using the expression 'Me priyah' (loving to
Me), four times and 'Priyo narah' (that man is loving to Me) the
fifth time, divided the topic of marks of his enlightened devotees,
into five groups-the first group, consisting of the thirteenth.and
the fourteenth verses, the second group, consisting of the fifteenth
verse, the third group, of the sixteenth verse, the fourth group,
of the seventeenth verse, and the fifth and last group, of the
eighteenth and the nineteenth verses. It means, that there are five
different groups of signs of enlightened devotees, rather than one,
otherwise the Lord might not have repeated the expression, 'Me
priyah., (loving to Me), four times and 'Priyo narah', the fifth time.
All groups of these signs of enlightened devotees,
include the absence of attachment and aversion, pleasure and
pain. In the first group, the terms 'Nirmamah' and 'Advesta'

respectively, stand for freedom from attachment and aversion,
while the expression 'Samaduhkhasukhah' stands for freedom
from (balanced in), pleasure and pain. In the second group,
the expression 'Harsamarsabha-yodvegaih', stands for freedom
from attachment and aversion, pleasure and pain. In the third
group, the term 'Anapeksah' stands for freedom from attachment,
the term 'Udasinah' stands, for freedom from aversion while
'Gatavyathah' stands for freedom from pleasure and pain. In
the fourth group, the expressions 'Na kfulk:~ati', 'Na dvesti', 'Na
hrsyati' and 'Na socati' respectively, stand for, freedom from
attachment, aversion, pleasure and pain. In the last group, the
expression 'Sangavivarjitah' stands, for freedom from attachment,
the term 'Santustah' stands, for contentment in only God i.e.,
freedom from aversion while the expression 'Sitosnasukhaduhkhesu
samah' stands, for freedom from pleasure and pain. Thus, there
are clearly five different groups, otherwise the Lord, might have
not made needless repetition of words.
As there are, five different groups, so a person who possesses
the marks of anyone of the groups, is a loving devotee, of God.
The Lord, while explaining the different marks of enlightened
devotees, in each group, wants to mention that their virtues may
slightly differ, according to their spiritual practice,· fate, caste,
order of life, circumstances and temperaments etc., but all of
them, are totally free from attachment and aversion, pleasure
and pain and such other defects; and they are even-minded and
remain engrossed, in the welfare of all beings, equally.
A striver, by following the signs of anyone of the five groups,
according to his inclination, faith, ability and temperament, should
try to inculcate them, in him. He should not lose heart, certainly
he will be successful.
Appendix-In these two verses the Lord has mentioned
1416 SRfMADBHAGAvADGITA [Chapter12
such cases where it is difficult to be equanimous. If a striver

becomes equanimous in such cases, it will not be difficult for
him to be equanimous in other cases. To remain unaffected is
'samata' (equanimity).
Though from the viewpoint of a devotee, there is no entity
besides God, yet from the viewpoint of other people a devotee
appears to be alike to foe and friend. Inspite of having the
knowledge of friendship and enmity, he remains even minded.
'Slto~J;la sukha duhkhesu' -A devotee remains equanimous
in favourable and unfavourable circumstances pertaining to the
body, the senses, the mind, the intellect and also to opinions
and principles etc. He is neither attached to the favourable
circumstances nor has an aversion to the unfavourable ones.
'Yo madbhaktah sa me priyah', 'bhaktimanme priyo
naraJ.t'-These expressions mean that they are loving to God
because of their devotion for Him, not because of virtues (marks).
Virtues are not significant but his devotion is significant.
Links-s-In the preceding seven verses the Lord mentioned

thirty-nine marks of enlightened devotees. Now in the next verse
He answers Arjuna's question clearly.
~ ~ ~~~Iftal
~ q(ll'(ql ~'ffiIWsfflq.qfW.:rr: II ~o II
ye tu dharmyamrtamldam yathoktaril paryupasate
sraddadhana matparama bhaktaste'tiva me priy3l}
And those, who with faith, hold Me as their supreme goal, and
follow this nectar of wisdom (law or doctrine), such devotees, are
exceedingly dear to Me. 20
Comment:-
'Ye tu---The term 'Ye' (who), has been used for those
devotees, about whom the question was put, in the first verse
by Arjuna. In response to his question, the Lord in the second
verse, declared the worshippers of the Lord, with attributes, to
be the most perfect, in Yoga. Then, He explained the means to
perform that worship, and afterwards having explained the marks
of enlightened devotees, now He concludes, the topic.
Here, the term 'Ye', stands for those strivers, who having
supreme faith in God, depend on Him and follow spiritual
practice, by treating the marks of enlightened devotees, as
model virtues.
The term 'Tu', has been used to show the distinction, between
enlightened devotees and devotees, who are on the way to, God-
realization. By the use of this term, it appears as if the Lord,
loves the striver devotees, more than perfect devotees.
'Sraddadhanal}'-In the marks of the perfect devotees, there
is no mention of faith, because faith is required, only so long as
a striver, does not realize God. Therefore, the term stands for,
strivers who have faith in God, and who try to translate immortal
wisdom (which has been preached by Him from the thirteenth to
the nineteenth verses), into practice, in order to realize God.
Though, in the path of devotion, there is importance of faith
and love (devotion), while in the path of knowledge, there is .
importance of discrimination; yet it does not mean, that there
is no importance of discrimination, in the path of devotion and
no importance of faith, in the path of knowledge. In fact, faith
and discrimination, play an important role, in all spiritual paths.
Discrimination enhances devotion. Similarly, faith in God and
in scriptures induces a striver, to follow the path of knowledge.
Therefore, faith and discrimination, are helpful in both the paths,
of devotion and knowledge.
'Matparamiil}'-Strivers, following the path of God-realization,
regard the Lord as their supreme goal, in order to, cultivate
model virtues of enlightened devotees. Thus by thinking of Him,

and by depending upon Him, all those virtues are, naturally,
cultivated in them.
This fact,of regarding the Lord as the supreme goal, has
already been pointed out, in the fifty-fifth verse of the eleventh
chapter, and in the sixth verse of the twelfth chapter. In this verse,
it has been repeated again. It proves, that it plays an important
role, in the path of devotion. When a striver, regards the Lord,
as the supreme goal, by God's grace, he is naturally inspired to
practise spiritual discipline, and all the stumbling blocks, to his
spiritual progress vanish.
'Dharmyamrtamidamyathoktam'-The five groups, consisting
of thirty-nine marks, of enlightened devotees, are full of
righteousness or wisdom, having no trace of unrighteousness. Such
a, discipline is like nectar. So it has been called 'Dharmyamrta'
(the nectar of wisdom). But, this path can be followed only, when
a striver has the only aim of God-realization, without hankering
after riches, honour, praise, prosperity and pleasure etc.
In every group, all the marks are full of nectar of wisdom.
So a striver, can follow anyone of the groups, by regarding those
virtues, as model.
Every striver, possesses these virtues partly, and he also
possesses, evils. Every. being possesses both virtues and vices.
One can renounce vices totally, but it is not possible for him
to renounce virtues, totally., An enlightened soul, possesses
only virtues, according to his spiritual path and temperament.
So virtues, have been divided into five groups. But vices are to
be renounced totally, so these are not divided, into groups.
A striver, keeps good company, but he does not totally
avoid, bad company. He has self-control, but he also, loses it.
He practises' spiritual practice, but also indulges in, anti-spiritual
activities. So he does not attain perfection, he remains, like
common mundane people..Moreover, so long as, he possesses

vices also, with virtues, he is proud of virtues; and pride, is the
root of wicked nature. Therefore, a striver should follow this
nectar of wisdom, by renouncing all vices, otherwise he will
not realize, God. He should try his best, to do away with evils.
If he finds himself unable, to get rid of these, he should pray
to God, with restlessness.
All the virtues and virtuous feelings, are born by having
affinity for the real (God), while all the vices and evil feelings
come from affmity, for the unreal world. Even the vilest person,
cannot totally lack virtues, because he has affinity for the real
(God), whose fragment he is. So, he possesses virtuesand virtuous
feelings, to some extent or the other. When he realizes God, his
affinity for the unreal, is totally renounced and then all his vices
and evil feelings, vanish.
Virtues are a divine endowment. The more, a striver is
inclined to God or he holds Him, as supreme goal, the more,
the virtues and good feelings, are revealed in him and the vices
and evil feelings, vanish. When he realizes God, his affmity for
the unreal is renounced, and all vices and evil feelings, totally
go away.
Attachment and aversion, pleasure and pain, desire and
wrath, are modifications of the mind, they are not permanent
features, (Gjta 13/6), like the heat in the sun. The heat cannot
be separated, from the sun and so, affmity between the sun
and the heat, is eternal and imperishable, while modifications,
such as desire and anger do not remain permanently, even in
common men these decrease in strivers and are totally absent
in enlightened souls. Had these modifications, been innate, they
would have remained uniform and would not have vanished, till
the inner sense remained. Therefore, they are not innate, and
rather come and go. The more a striver, advances towards his
destination, of God-realization, the evils such as attachment and

aversion become less and less and when God is realized, and
these totally disappear.
The Lord, in the Gita time and again, has exhorted Arjuna
to renounce attachment and aversion, (3/34, 2/64, 18/51) totally.
It means, that they can be renounced, otherwise the Lord would
not direct Arjuna, to renounce them.
In the Gita, there is also mention, that an enlightened soul,
is totally free from evils, such as attachment and aversion etc.
These evils are transitory. Had these not been transitory, how
could one have been free from them? In this chapter, from the
thirteenth verse to the nineteenth verses, the Lord, has explained
time and again, that enlightened devotees, are totally free from
evils, such as attachment and aversion etc., because they have
total disinclination, for the unreal. The Lord, has mentioned this
nectar of wisdom, so that strivers, may follow this by regarding
the enlightened devotees, as their model.
'Paryupasate--Strivers have great reverence, for enlightened
devotees. Because, of their natural attraction (devotion) for God,
enlightened devotees, are naturally endowed with divine traits. But,
strivers follow perfect devotees, in order to cultivate their virtues
by totally renouncing evils. They, may not be able to cultivate
all their virtues, but whatever virtue is cultivated, should be
created thoroughly and with faith. No opposite tendency should be
allowed to stay. For instance, strivers may not be compassionate,
thoroughly, but they should not have cruelty, towards anyone.
Strivers, do not possess these virtues completely, so they have been
asked to follow these virtues (nectar of wisdom), as described,
from the thirteenth to the nineteenth verses of this chapter, with
faith. This is the meaning of 'Paryupasate'. If they possess, all
virtues of anyone of the five contents, they will attain, the status
of perfect devotees.
When astriver, has a burning desire and restlessness, for

God-realization, all his evils get destroyed, because desire and
restlessness destroy those evils. Then, he practises spiritual
discipline, naturally and realizes God, quickly and easily.
'Bhaktaste'tiva me priYiUl'-Here, the term 'Bhaktah' stands,
for strivers who follow the path of devotion, by depending
on God.
The Lord, in the fifty-third verse of the eleventh chapter,
having declared that He cannot be seen, either by the study of
Vedas or austerity or charity or sacrifice, in the fifty-fourth verse,
mentioned that He can be known and seen by a single-minded
devotion. In the fifty-fifth verse, He explained the form of single-
minded devotion, by mentioning the marks of his devotees. Then,
in the first verse of this chapter, Arjuna asked, "Those devotees
who, ever earnest, worship Thee and again, those who worship
the Imperishable and the Unmanifested-which of them are better
versed in Yoga?" The Lord, in the second verse, answered the
question, "Those who fixing their mind, on Me, worship Me, ever
earnest and endowed with supreme faith, are the most perfect
in Yoga." Here, while concluding the topic, the Lord uses the
term 'Bhaktah', for those strivers.
The Lord, calls such strivers exceedingly dear to Him, while
He calls enlightened devotees only dear to Him. Why?
(1) The enlightened devotees, have attained perfection or
God-realization; but strivers even without realizing Him, hold
Him as their supreme goal.
(2) Perfect devotees, are like His grown up (wise) sons, while
strivers are like His small innocent sons, (Manasa 3/43/4).
As a baby is loving to everyone, so is a striver, loving
to God.
(3) The Lord, becomes free from the debt of perfect devotees,
by enabling them to have His vision, while He holds that He is
indebted to the strivers, because He has not yet enabled, them

to behold Him. So, He declares, that they are exceedingly dear,
to Him.
Appendix-Duty is called 'dharma' . Not to deviate
from dharma is called 'dharmya' 'All is God'-No other
principle can be equal to this principle, therefore this is 'dharmya'
(Gita 912).
A striver keeps faith. But a God-realized soul needs no
faith as he has a direct experience that there is no other entity
besides God. When all is God, then who should have faith and
in whom? A striver holds that there is another entity, so he
follows the virtues possessed by God-realized devotees but he
has also the feeling that if there is anything else besides God,
that is His pastime.
In spite of the assumption of the other entity, a striver depends
on God, and none else but God is his beloved, therefore he is
exceedingly dear to God. Until he realizes 'All is God', God
Himself feels indebted to him.
In Srimadbhagavata the Lord declares-
yavat sarvesu bhutesu madbhave nopajayate
tavadevamupasita vailmanal}. kayavrttibhil}.
(11/29/17)
Until a devotee really holds that all beings are God's
manifestations viz., 'All is God', he should worship Me with
all the activities (dealings) of his mind, speech and body.
sarvam brahmatmaham tasya vidyaya"tmamani~ya
parlpasyannuparamet sarvato mukta samsayah
(11/29/18)
'The devotee by following the above mentioned discipline
becomes determined-'All is God'. Then he by this spiritual
knowledge, being free from all doubt beholding God everywhere,
Verse 20] SA.DHAKA-SANJIVANI 1423
should become calm viz., he should not even think of 'All is

God', but he should have a clear vision of God'.
~ drHRif& J)(74'1};J/Qi}dHiqAttftj ~@FciEll2{i 4)J/:tm-iI

J)(7'Jiwni'1dqJ~ ~Rb4)J/) ";ff1{ ~S&fT2{': /I e:( /I
om tatsaditi srimadhhagavadgitiisispanisatsu brahmavidyiiyiim
yogasiistre srikrsndrjunasamviide bhaktiyogo nama
dviidaso'dhyiiyab
Thus with OIh, Tat, Sat the names of the Lord, in the
Upanisad of the Bhagavadgita, the knowledge of Brahma, the
supreme, the scripture of Yoga and the dialogue between Sri
Krsna and Arjuna, this the twelfth discourse is designated: "The
Yoga of Devotion."
In this chapter, the Lord, having described devotion to God
with different means to realize Him, has mentioned the marks of
enlightened devotees.Moreover, this chapter begins with devotion
and also ends with devotion. In the third, the fourth and the
fifth verses, there is description of the Discipline of Knowledge,
in order to prove the superiority of devotion to knowledge, by
comparing them. So the chapter has been entitled "The Yoga
of Devotion."
Words, letters and UV3ca (said) in the Twelfth Chapter-
(1) In this chapter, in 'Atha dvadaSo'dhyayal}.' there are
three words, in 'Arjuna Uvaca' etc., there are four words, in
verses, there are two hundred and forty-four words and there
are thirteen concluding words. Thus the total number of words,
is two hundred and sixty-four.
(2) In this chapter in 'Atha dvadaso'dhyaya}.t' there are
seven letters, in 'Arjuna Uvaca' etc., there are thirteen letters,
in verses, there are six hundred and forty letters and there are
forty-five concluding letters. Thus the total number of letters,
1424 SR1MADBHAGAvADGITA [Chapter 12
is seven hundred and five. In this chapter in each verse, there

are thirty-two letters.
(3) In this chapter the term 'Uvaca' (said) has been used
twice 'Arjuna Uvaca', once and 'Sribhagavanuvaca', once.
Metres Used in the Twelfth Chapter-
Out of the twenty verses of this chapter, in the third quarter
of the ninth verse 'bha-gana', being used there is 'bha-vipula'
metre; in the third quarter of the nineteenth verse 'na-gana'
being used there, is 'na-vipula' metre; in the first quarter of the
twentieth verse 'na-gana' and in the third quarter 'bha-gana', being
used there, is 'samklrna-vipula' metre. The remaining seventeen
verses are possessed of the characteristics of right 'pathyavaktra',
Anustup metre.
II Shri Hari II
I Thirteenth Chapter I
INTRODUCTION
At the beginning of the twelfth chapter Arjuna asked Lord
Krsna, "The devotees who, with their minds constantly fixed in
You, adore You, as possessed of form and attributes, and those
who adore only the Imperishable, theUnmanifest-which of
these two are better?" The Lord, responded, "I consider those
the best, who endowed with supreme faith, having fixed their
mind on Me, worship Me." Further, He explained, "Those who
adore only the Imperishable, the Unmanifest also attain Me, but
greater is their diffIculty, because they are centred in the body."
Then He described the former type of worship, in detail. Now
He starts the thirteenth chapter in order to explain the latter kind
of worship in detail and in order to remove the main obstacle
in this worship in the form of the identification of the body,
with the self.
First the Lord starts the topic of discrimination between
Ksetra (Body) and Ksetrajfia (Soul) (Spirit).
Nt'JfJlqjjqjT:j
lCt vmt .~I

eh1;d4
l!fI@Jl <Wff (f~: ~ ~ ~: II ~ II
sribhagaviinuviica
idam sariram kaunteya ksetramityabhidhlyate
etadyo vetti tarn prahuh ksetrajfia iti tadvidah
Body pointed out as 'this' (as distinct from the SeIO, 0
1426 SRlMADBHAGA vADGIT A [Chapter 13
Kaunteya, is termed as Ksetra, the field and he, who knows it, as
such, is called, Ksetrajfia, by the sages..1
Comment:-
'Idam sarlram Kaunteya Ksetramityabhfdhlyate'<-A man
addresses all the material objects as 'this beast', 'this bird', 'this
tree' etc., (meaning thereby that they are distinctly separate from
him), but sometimeshe calls this body as 'I' or sometimes as 'My'.
The fact is that the body which is said to be 'I' or 'My' is also
'this' Le., separate from the Self. Gross, subtle and causal-all
the three bodies are to be called as 'this' or 'these'.
The gross (physical) body, consists of five elements---eartb,
water, fire, air and ether. It is made of mother's ovum and father's
sperm. It is also called 'Annamayakosa' because it is born of
evolute of food and is sustained by it. It is known as 'Idam'
(this), because it is known by senses.
The subtle body, consists of five sense-organs, five
organs of action, five life-breaths, mind and intellect. It is
called 'Pranamayakosa' (sheath of life-breath), because of the
predominance of life-breath, 'Manomayakosa' because of the
predominance of mind and 'Vijfianamayakosa', because of the
predominance of intellect. This subtle body, is also called 'Idam',
because it is known by the inner sense.
Ignorance, is called the causal body. A man's knowledge
can have an access upto intellect only. Whatever is beyond
intellect, is not open to knowledge. So, it is called ignorance.
This ignorance being the cause of all bodies is called causal
body-s-Ajfianamevasya hi miilakaranam' (Adhyatma., Uttara.
5/9). This causal body, is also called personal nature and also
'Anandarnayakosa' (sheath of bliss). In wakeful state, there is
predominance of gross body and it is accompanied by subtle
body, and causal body as well. In dream there is predominance
of subtle body, which is accompanied by causal body. In sound
sleep, there is predominance of causal body, and a person is
neither, aware of the gross body, which is 'Annamayakosa' nor

of subtle body which is 'Pranamayakosa', 'Manomayakosa' and
'Vijfianamayakosa' viz., intellect merges in ignorance. Therefore,
sound sleep is a state of causal body. In wakefulness and sleep,
a man feels pleasure and pain, but in sound sleep, no pain is
felt, there is only bliss. Therefore, the causal body is called
'Anandamayakosa' (sheath of bliss). The causal body is also
called 'Idam', because it is known by the self.
All the three bodies, are called 'Sarira', because they decay
every moment. (The root of Sarira is'S!, himsayam") As the
cover (made of leather) of a sword, is called 'sheath', similarly,
the three bodies of the embodied soul, in which it resides and
which it assumes as its own, are denoted by a sheath. The body
is called a field (Ksetra), because it is subject to constant decay
(the root of Ksetra is Ksi, which means decay).
As seeds, sown in a field yield the corresponding crop in
course of time, even so seeds of actions, which a man performs
by having feelings of egoism and attachment, yield their fruit, at
an appointed time and thus, one is born, a god, a bird, a beast
or an insect, etc., according to his actions, and then dies. So it
is called a 'Ksetra' (field).
The body is different from the self, but a man identifies
himself with it, and thus he gets entangled. He himself, being
a portion of the Lord is sentient and great, but he considers
himself great, by possessing wealth and property etc. If he
regards himself, as great because of his wealth and property, it
means that wealth and property, are superior to him. Thus he
degrades himself by attaching too much importance to these and
identifying with them. Therefore Lord advises to view the body
etc., as different from the self by this expression.
'Etadyo vetti'-The soul, knows this body, it is the knower of
the body, senses, mind, intellect and life-breath. But, sometimes
it identifies itself with the body and says 'I am the body', while
sometimes it assumes its affinity of 'mineness' with the body

and says, "This body is mine."
In the first half of this verse, the body has been mentioned
by the term 'Idam', while in the second half, it has been referred
to as the term 'Etat', yet the 'Etat' denotes more nearness, than
the 'Idam'. Therefore, the term 'Idam' stands for the body, while
'Etat' means 'I'ness in the body.
'Tarn prahuh ksetrajfia" iti tadvidal;t'-As in the sixteenth verse
of the second chapter, those who know the truth about real and
unreal, are called seers, here those who know the reality about
Ksetra (Body) and Ksetrajfia (Soul), are called sages. The soul is
called Ksetrajfia, because it assumes its identity or affmity, with
the body, otherwise it is Supreme Soul, Paramatma (Gita 13/31).
I A Vital Fact I
There is bondage for a man if he has assumed his affinity
of 'I'ness, and 'mineness', with the body. But, actually he is
different from the body. So, if he realizes the truth, that the
body being 'Idam' (this), is different from him, he is emancipated.
This knowledge, about the body that this is different from the
self, is significant, not only for strivers, but also for all human
beings, because all of them are eligible for attaining salvation,
or emancipation. So the Lord, has made this distinction, between
the self and the body, just at the beginning of the gospel.
The body, is seen distinct from the self. Therefore, it is called
'Idam'. The physical body, consisting of earth, water, fire, air
and ether which is ever-changing is 'Idam' (this). Change in the
body, is perceived by five sense-organs--ear, eye, skin, tongue
and nose. Changes in sense-organs are perceived, by the mind.
The change of mind (its fixity or volatility), is perceived by
intellect. The change in the intellect (full understanding, partial
* The term 'Ksetrajfia' being the object of the verb-c-'Prahuh' should have
the second inflexion but because of the word 'Iti' there is first inflexion.
understanding, no understanding), is known by the self, which

ever remains unchanged. Thus the self is a real onlooker, which
can perceive and know others independently, but can never be
known or seen, by anyone. *
Senses can know their objects, but objects cannot know
senses (which are subtler than and superior to, objects and their
illuminator). Similarly, senses and sense-objects cannot know
the mind; the mind, senses and sense-objects cannot know the
intellect, while intellect, mind, senses and sense-objects cannot
know; the self. The reason is that senses, mind and intellect, are
not an independentknower. Each can know objects of grosser form
than it, while the self is an independent knower, because it is far
subtler than and superior to a body, senses, mind and intellect.
Though, it has been mentioned that sense-organs, mind
and intellect are also perceivers (onlookers), yet the fact is,
that these can perceive, only when they are accompanied by
the self, because the mind and intellect etc., being evolutes of
matter (Pralqti)-(Nature) cannot be independent onlookers. The
self, is the real onlooker.
Now a question arises, as to how the soul which is sentient,
becomes an onlooker of the insentient intellect etc., because the
onlooker can see objects of its own class? The answer is, that
the soul identifies itself, with the insentient matter and accepts
its own separate entity as 'I am'. This 'I' is neither insentient, nor
sentient. By identifying itself with matter, it (man) says, "I am
rich or I am learned." By giving high value to embodiment of
consciousness (self), it says, "I am Brahma'. Thus this '1', is the
soul seated in Nature, which is the cause of his birth, in good
* First of all the eye is the onlooker while the form is the object to be
seen. Then mind is the onlooker while the senses such as eyes are the objects to
be seen. Then intellect is the onlooker and the mind is the object to be seen. At
last the soul is the onlooker of the dispositions of the intellect but the soul can't
be seen by anyone. .
and bad wombs (13/21). Thus, the embodied soul, has both the
portions, the sentient, as well as the insentient. The sentient
portion, attracts him towards the Lord, while the insentient portion
because of identity with matter, attracts him towards matter, and
thus he becomes an onlooker of intellect, mind, senses, sense-
objects and body etc. This assumed identity, or affinity, is the
root cause of all evils.
Appendix-The term 'Idam' (ksetra), comprises infmite
universes. In infinite universes, in all the beings 'para' (the Self)
is 'ksetrajfia' and 'apara' (the world) is 'ksetra'. A striver (the
Self) is the knower of the world and he believes in God. The
~ower is more pervad.~g. perefore the~e ~e infinite u~~verses,
m a fragment of'Ksetrajfia-c-'yena sarvanndam tatam' (Gita 2/17).
A striver should know that he is not ksetra but he is ksetrajfia,
the knower of ksetra,
The objective world is in a fragment of the seer (onlooker).
As all objects are seen with the eye, but it does not mean that
the eye can't see more objects. Therefore the eye is bigger than
the objective world. We may know innumerable facts with the
intellect but it does not mean that intellect has no further power
to know more. In it there is further scope to know more, therefore
intellect is more extensive than the innumerable facts known with
it. The origin, existence and dissolution of Brahma are also within
the knowledge of our intellect. All the bodies-gross, subtle and
causal are the entities to be perceived. The whole phenomenal
existence is in a fragment of the seer (ksetrajfia),
A man is called 'wealthy' because he possesses wealth,
but if he has no wealth, the person remains but he is no more
called 'wealthy'. SiInilarly the self is called 'ksetrajfia' by
having affinity with 'ksetra' but when affinity with 'ksetra' is
renounced, the self remains but it is no more called 'ksetrajfia'. It
means that the same pure-consciousness (from the view-point of
understanding) is called 'ksetrajfia' by having affinity with 'ksetra',
Verse 2] S.ADHAKA-SMUIvANI 1431
is called imperishable by having affinity with the perishable, is

called-s-tsariri' (embodied soul) by having relation with 'sarira'
(body), is called 'drasta' by being related with 'drsya', is called
'saksi' (witness) by having connection with 'saksya' (object to
be witnessed) and is called a doer (karta) by being connected
with instruments (karana). In fact that entity is nameless. That
is mere awareness.
link:-/n thenext verse, the Lordexplains whatthat Ksetrajiia is.
~ ~ l:Jf ~ 'Wi~ cqmr I

~ 4i1~1;j 1«t l=(lf II ~ II
ksetrajfiath cipi mam viddhi sarvaksetresu bhirata
~~trajiiayorjiiinaIityattajjiiinaIit matam mama
Know Me as the knower of self (~etrajiia) in all the bodies
(Ksetras), Arjuna. The Knowledge of Ksetra and Ksetrajfia, is
considered true knowledge, by Me. 2
Comment:-
'Ksetrajfiam capi mam viddhi sarvaksetresu bharatat-c-In all
Ksetras (fields or bodies), 'I am', consists oftwoparts '1', and 'am'.
In 'I am' '1' is Ksetra (which has been mentioned as 'Etat', in the
preceding verse), while 'am', the knower of 'I'ness, is Ksetrajfia
(which has been called the knower, by the term, 'YaJ:1 vetti'. It is
called 'am', because of the use of the word '1'. If it is not used
with '1', it will not remain 'am', but it will remain 'Is'. The reason
is that, 'Is' is called 'am' because of its use with T. Therefore, in
fact, 'Ksetrajfia' (am), has its affinity with God (Is). So the Lord
declares, "Know Me, as Ksetrajfia, in all Ksetras."
The object, known is called 'Jiieya', and that 'Jiieya' is known,
through an organ. There are two types of organs-outer and inner.
A man, knows objects with outer organs (ears, eyes etc.,) and
knows the outer organs with inner organs (mind, intellect etc.).
The inner organ, has four faculties-mind, intellect, cogitation and

ego. Out of these ego is the subtlest. Ego is known by luminous
'Ksetrajfia', This 'Ksetrajfia', is an embodiment of God.
Here the Lord, uses the term 'Viddhi' (know), to impress
upon Arjuna, that he should know that he has his identity with
Him, not with the body. As he identifies himself, with the
body and regards the body as his own, so should he identify
himself with Him (oversoul), and regard Him, as his own. As
the self (soul), and the Lord, have been identified here, they
have also been identified in the seventeenth verse of the second
chapter, when the Lord declares, for the soul, "Know that to
be imperishable, by which all the universe is pervaded" and
in the fourth verse of the ninth chapter, when He declares for
Himself, "All this universe is pervaded by Me." Thus the Lord,
identifies the Ksetrajfia (His portion), with Himself. Further in
the thirty-fourth verse ofthis chapter, he explains the identity of
bodies and world (the evolutes of prakrti), with prakrti (matter).
The Lord, exhorts Arjuna to have a disinclination for the body,
which is a portion of prakrti and an inclination instead for Him,
because he is His portion.
In fact, a body has its identity with the world, while the
soul (Ksetrajfia), has its identity with the Lord. But the man
(soul), by assuming his identity with the body, regards himself
as separate, from the Lord. So the Lord, wants Arjuna to know
the truth, about the body and the soul.
By the term 'Api' (also), the Lord emphasizes the significant
fact, that in the scriptures He is described as, all pervasive. No
doubt, an all pervasive God, He is. But, in different bodies as
different souls also is He. The gist of this comment is, that the
individual soul, is not different from, the oversoul. The individual
soul is He Himself, and one should realize his identity, with Him.
Man, himself is different from the world, but he has his
identity, with the Lord. So, he can know the world in reality,
when he observes the world, being detached from it. But, he

can have a true knowledge of the Lord, by identifying himself,
. with Him.
'~etra~etrajfiayorjfianaril yattajjfianaril matam mama'-The
Ksetra (body), has its identity with the world, while the Ksetrajfia
(Soul) has its identity with the Lord-this is true knowledge. By
the expression 'Matarn mama', He wants tolay emphasis upon
the point that knowledge of several languages, scripts, arts and
sciences etc., and even, of the whole world, is not, true knowledge,
because this knowledge, entraps a man into the world, though
it may be useful. True knowledge, enables him to renounce his
affmity with the body, and be free, from the cycle of birth and
death. The self, is different from the body and one, with the
cosmic soul. This is true knowledge.
Appendix-s-Ksetrajfia (soul) and Brahma (the Absolute) are
one. Having relationship with one 'ksetra', this soul is called
'ksetrajfia' and when it is free from the relationship of all
'ksetras', it is 'Brahma'.
'idarn sariram kaunteya ksetram'-This expression proves
that there is identification of the body (ksetra) with infmite
universes (the entire creation) and the expression 'ksetrajfiam
capi marn viddhi' proves that the Self is identified with the
endless, boundless and limitless God. Therefore anything which
is farthest from us (the Self) is the body and any entity which
is nearest is God. It means that the body and the world are one
and the Self and God are one (Gita 1517). This is knowledge.
The term 'mam' has been used for Brahma which means that
Brahma and God are not two but only one-'maya tatamidarn
sarvam jagadavyaktamiirtina' (Gita 9/4) 'all this universe is
pervaded by Me in My unmanifest form'. The Supreme Reality,
which pervades endless universes without being tainted, is Brahma
and He, Who is the master of endless universes, is God.
Link:-In the preceding verse, the Lord said that knowledge

of Ksetra and Ksetrajiia, is true knowledge. In the next verse,
He further explains the distinction, between the two and asks
Arjuna to listen to Him.
~~ 1I1<iCfi4 ~"lffi~~1
~ ~ ~ ~~ d6Hql~'" ~ ~II q II
tatksetram yacca yadrkca yadvikar! yatasca yat
sa ca yo yatprabhavasca tatsamasena me SfJ}u
What is that Ksetra, what is it like, what are its modifications,
whence comes out of what, and also, who that ~etrajiia is, and
what its glory is; hear briefly from Me. 3
Comment:-
"I'atksetram---The term 'Tat' (that), denotes, first the topic
discussed earlier, and secondly, it denotes distance. What has
been termed 'idam', in the first verse of this chapter, has been
termed 'tat', here. Ksetra does not pervade everywhere nor does
it remain forever and it is decaying every moment, even now-it
shows its distinctiveness and distance from the self.
'Yacca'-'What is that Ksetra, is described, in the fifth verse
of this chapter.
'Yadrkca'-'What is it like', has been described in the twenty-
sixth and twenty-seventh verses, as emanated and perishable (liable
to appear and disappear).
'Yadvikari'c-Though being evolutes of prakrti, twenty-three
elements, have also been called modifications, yet here, the term,
refers to modifications, such as desire and aversion etc., which
have been enumerated, in the sixth verse and which are born of
assumed affinity, between Ksetra and Ksetrajfia.
'Yatasca yat'-'Whence is what'-This expression, conveys
the intention of the Lord, to trace the origin of this Ksetra, and it
has been described, in the second half of the nineteenth verse.
'Sa ca'-'Sa' (that), denotes Ksetrajfia, mentionedin the second

half of the first verse, and we are advised to listen to the Lord,
regarding that Ksetrajfia,
'yal.t'-The term 'Yah' (Who), conveys the intention of the
Lord, to reveal its true character, as has been enumerated in
the second half of the twentieth verse, and also in the twenty-
second verse.
'YatprabhavaSca'-The power (glory), of the soul, has
been described, in the verses thirty-first to thirty-third of the
chapter.
'Tatsamasena me sfI}u'-The term, 'Tat', here stands both
for Ksetra and Ksetrajfia. So the Lord asks Arjuna to hear from
Him, the description of four points about Ksetra, and two points
about Ksetrajfia,
In the first two verses of this chapter, there is a brief
description of Ksetra and Ksetrajfia, which has been called
'knowledge', by Him. But detailed description starts, from the
third verse, and so Lord Krsna asks Arjuna, to listen to what,
He says on Ksetra and Ksetrajfia,
In this verse, the Lord orders Arjuna, to hear the four points
regarding Ksetra while only two points-who that Ksetrajfia is
and what his powers (glories) are, regarding Ksetrajfia, Now
a doubt arises, why the Lord has not discussed the powers
(glories), of Ksetra and why He has not described the nature of
Ksetrajfia, its modifications, and origin. The explanation is, how
Ksetra which decays every moment, can have any glory. Worldly
people, out of ignorance attach importance to riches. Actually,
it has no power or glory. So the Lord has not described it. The
Lord has started that the Ksetrajfia, is imperishable, therefore,
his nature is also imperishable. So, there is no need to describe
his nature, separately, the nature is included in, 'who that
Ksetrajfia is'. Ksetrajfia, does not undergo any modifications,
the modifications such as desire and aversion etc., appear in
him, because of his assumed affinity with Ksetra, So, there

is no question of describing. his modifications, as Ksetrajfia
is immutable or without modifications. Ksetrajfia is non-dual,
beginningless and eternal. As, he has no origin, so no question
arises of describing from whom, he has originated.
Appendix-The Lord by the expression 'tatsamasena me s!Vu'
means to say that a striver need not know more and more. In
knowing more, more time will be spent but less spiritual discipline
will be practised.
Link:-Where have the Ksetra and the Ksetrajiia been

described in detail? The answer is given, in the next verse.
~l'fut~:~1
CS*6J'E{~qai1cr ~m: II ~ II
rslbhlrbahudha gltarn chandobhirvividhaih prthak
brahmastitrapadalscaiva hetumadbhlrvlnlscltalh
The truth, about the Ksetra and Ksetrajfia, has been sung
by the seers in manifold ways; it has been stated separately in
different Vedic chants and also in the conclusive and reasoned texts
of the Brahinasiitras, clearly. 4
Comment:-
'Rsibhirbahudha gitam'-The ancient seers, to whom the Vedic
chants have been revealed, and who are authors of scriptures,
jurisprudence and other religious texts, have expounded in detail,
the true meaning of 'Ksetra' and 'Ksetrajfia', by the terms, the
insentient and the sentient, the unreal and the real, the body and
the soul, and the perishable and imperishable, etc.
'Chandobhirvlvldhalh prthak--The term 'Chandobhih' (Vedic
chants), with the adjective 'Vividhah' (Various), refers to the four
Vedas-s-Rk, Yajuh, Sarna and Atharva, including their Sarnhita
(Hymnical texts), as well as Brahmana (the theological portion of
the Vedas) and Upanisads (the portions of the different branches

of the Vedas which contain discourses on Divine knowledge),
these have described the Ksetra, and the Ksetrajfia, separately.
'Brahmasutrapadalscalva hetumadbhlrviniscitaiht-«There
is also a reasoned exposition, of the truth about Ksetra and
Ksetrajfia, in the Brahmasiitras.
The Lord, means to say, that He is describing the Ksetra
and Ksetrajfia, in brief. But if anyone wants to go into details,
he should consult the above-mentioned sacred scriptures.
Link:-In the third verse, Lord KHl'Ja ordered Arjuna to

listen to the six points on Ksetra and Ksetrajiia. Out of those six
points, He describes the two points on Ksetra 'What that Ksetra
is' and 'what its modifications are', in the next two verses.
~dl~5i;Hl C9f~,(Cll'ffiqCl ~I
$f~lIlfUr c:::llei'i ~ ~ -m;:s(1I 4n:CHI: II ~ II
mahabhutanyahankaro buddhiravyaktameva ca
indriyanl dasaikam ca pafica cendriyagocarah
The five great elements, and the ego,the intellect, the Primordial
Matter (Nature), the ten senses, the mind and five objects of senses
(this is Ksetra, which includes twenty-four elements). 5
Comment:-
'Avyaktameva ca'-Here, the term 'Avyakta', stands for
Primordial Matter, (Nature). Primordial Nature, being the cause
of cosmic intelligence and being the evolute of none, is only
'prakrti',
'Buddhil}.'-This term, stands for cosmic intelligence. It is
'prakrti' as it gives birth to ego, and being an evolute of Primordial
Nature, it is 'Vikrti', It means, that this cosmic intelligence is,
'Prakrti-Vikrti',
'AhaIikaral}.'-This term, stands for the cosmic ego. Being the
1438 SRIMADBHAGAvADGITA [Chapterl3
cause of five subtle elements, it is 'prakrti' and being an evolute

of intelligence, it is 'Vikrti', So it is 'Prakrti-Vikrti',
'Mahibhiitiini'-The five great (subtle) elements, are-ether,
air, fire, water and earth. These are of two kinds-mixed and
unmixed. If each of the elements is divided into five parts, and
then one part of each is mixed, that is a mixed element. * If they
remain separate,they are called unmixed. Here, the five elements,
are unmixed.The five elements, are also known as, subtle elements
(siiksma mahabhiita) and subtle forms of matter (tanmatras).
These elements, being the cause of ten senses, one mind and
five objects of senses, are called prakrti while being the evolute
of ego they are Vikrti. Thus these elements are 'Prakrti-Vikrti'.
'Indriy8J.ti daSa'-The tongue, hands, feet, the generative
organ and the organ of defecation-these are, the five organs
of action; while senses of hearing, touch, sight, taste and smell,
constitute the five senses of perception. Being the effect of five
subtle elements but being the cause of none, these are 'Vikrti.'
'Ekarilca'-The term 'Ekam', stands for the mind. It, being the
evolute of five elements and being cause of none, is 'Vikrti',
'Paiica cendriyagocaral}'-Sound, touch, colour, taste and
smell, the objects of five senses of perception being the effects,
not the cause, are 'Vikrti'.
Thus, the five subtle elements, ego and intellect-these
seven are Prakrti-Vikrti, the Primordial Matter, is Prakrti and
ten senses, mind, and five objects of senses-these sixteen are
Vilqtis. These twenty-four elements, constitute the Ksetra. A
meagre portion of this Ksetra, is this human body, which has
been termed as 'Idam sariram' (this body), in the first and 'tat-
ksetram', (that Ksetra), in the third verse.
* Ether is divided into two parts, out of the two parts one part remains
as ether while the other half is divided into four parts and each of the parts is
given to air, fire, water and earth. Other four elements are also divided in the
Verse 6] SA.DHAKA-SANJIv ANI 1439
~~: ~ ~:~ ~'i·'d~ qffi: I

~ ~ql~~ mctChH4j:<~I6>d1( II ~ II
iccha dvesah sukham duhkham sanghatascetanii dhrtil.t
etatksetram samasena savikaramudahrtam
Desire and aversion, pleasure and pain, the body and
consciousness (life-breath), firmness: these comprise the Ksetra,
with its modifications, described briefly. 6
Comment:-
'Iccha'-This term, denotes a passionate longing, for the
acquisition of an object, a person or circumstances etc. First of
all, the Lord mentions the evil in the form of desire, because
this longing (desire) is the root of all evils, pains and sins.
'Dvesahv--Unfulfilment of desire and hurt to one's pride
leads to anger. A subtle form of anger, is aversion. Thus the
term 'aversion' includes, jealousy and anger etc.
'Sukham'-A feeling of pleasure aroused in the mind, by the
appearance of agreeable circumstances, is called 'Sukha'.
'Duhkhami--Agony, caused in the mind, by disagreeable
circumstances, is 'Duhkha'.
'SaIighatal,I'-This term, stands for a physical body consisting
of twenty-four elements. After being born, the seeming existence
of this body, is a modification and its constant change, is also
a modification (Vikara),
'Cetana-c-The term, refers to life-breath. It undergoes
modifications. It remains calm in sattva mode but is disturbed
when a man is overwhelmed with grief, worry and fear etc. This
life-breath ever decays. Therefore, it is a modification.
Common people, call the creature having life-breath, as
same way. Half of each remains the same and the remaining half is divided
into four parts and each of the parts is given to the other four elements. Thus
the mixture of all the elements is known as the mixed element.
'Cetana'and without life-breath as 'Acetana'. Therefore, life-

breath, is called 'Cetana',
'DhrtiI.t'-'Dhrti', denotes firmness, It undergoes modifications.
A man deviates from firmness, in unfavourable circumstances.
Sometimes, he is firm, while other times he deviates from
firmness. Sometimes he is more firm, sometimes less. Sometimes
he holds virtues, sometimes vice. Being subject to change, it is
modification of Ksetra.
[This firmness of three modes viz., sattvika, rajasika and
tamasika, has been described, from the thirty-third verse to the
thirty-fifth verse of the eighteenth chapter. Sattvika firmness, is
very necessary, for spiritual progress.]
'Etatksetram samasena savlkaramudahrtam'<-As, in the first
verse of this chapter, the expression 'Idam sariram', was used to
show a distinction, between the self and the body, similarly the
term 'Etat', has been used to prove the distinction of the seer
(self), from the seen (Ksetra, and its modification).
In the fifth verse, the Lord described the Ksetra, in the form of
the world, while in this verse, He describes, it as a body with its
modifications. Actually, the world and the body are one, and the
same, as these belong to the same class. As, in the second verse
of this chapter, the Lord described His identity with Ksetrajfia
(soul), here he describes the identity of the body along with its
modifications, with the world. In the twenty-first verse, instead
of saying that the spirit is seated in the individual body, He
declares, the spirit to be seated in cosmic Matter. This proves,
that if a man assumes his identity with an individual body, he,
automatically gets connected with cosmic matter, as the micro
and macro parts are, one and the same. As a matter of fact,
there is no micro (individual), only macro (cosmos), is there.
The conception of individuality is a mistake. It means, that an
individual body, and cosmic Matter, are the same. As waves of
an ocean, are not different from the ocean, so is the individual
body, not different from the world. Therefore, the notion that
individuality, is separate from cosmos, is a mistake.
When the Ksetrajfia (spirit), out of ignorance, assumes its
affinity with Ksetra (body), evils such as desire and aversion etc.,
are born, in the Ksetra, In.fact, Ksetrajfia by nature, is totally. free,
from all kinds of evils and modifications. It is affinity, between
the two which is responsible, for all evils and modifications. If
a striver, realizes that he is different from the body, and he has
his identity with the Lord, he becomes free, from all evils and
modifications.
On Self-realization, desire and aversion,are totally annihilated.
Such a realized soul, is conscious of pleasure and pain viz., or
favourable and unfavourable circumstances. But these do not
cause any modification in mind viz., he does not feel, happy
and sad.*
The body of a liberated soul, becomes supremely holy and
pious, and he has no affinity of 'I' and 'mine', with the body.
His body remains alive, according to his destiny. Till the body
lives, life-breath also lives. On working hard, life-breath becomes
turbulent, otherwise, it is, calm. The Sattvika, firmness which
subsisted during practice, remains even, on Self-realization.
But on realization, the liberated soul has no affinity with
modifications-c-Cetana' and 'Dhrti', as he has no identity with
the inner sense.
It means that four evils-desire, aversion, pleasure and
pain-which were due to his identification with the body,
are totally destroyed, on Self-realization. Three modifications-
'Sanghata', 'Cetana' and 'Dhrti', remain in his life, but they do
not affect him.
* Knowledge of anything is not defective (as while having meal a man
may know the taste of a dish) but attachment or aversion to it is defective.
1442 SR1MADBHAGAVADGITA [Chapter 13
Appendix-When the Self has affinity with ksetra, evils

such as desire, aversion; pleasure, pain etc., arise in ksetrajfia->
'purusah sukhaduhkhanam bhoktrtve heturucyate' (13120). All
evils such as desire and aversion etc., abide in the ego (knot
between the sentient and the insentient). In ego also these evils
abide in the insentient fragment only.
Here the Lord has called the body consisting of twenty-
four elements and its seven modifications as 'etat' (this)--
'etatksetram'. It means that the Self is not identified with
ksetra but is totally different. The three bodies-gross, subtle
and causal being within the term 'etat' are not the Self. Here a
point needs special attention that when even 'mahattattva' (cosmic
intelligence) and 'rniila prakrti' (Primordial Matter) have been
mentioned as 'etat', then 'ego' is certainly included in 'etat', there
is no doubt about it. Nearer than 'ego' to the self is 'Cosmic
intelligence' and nearer than 'Cosmic intelligence' is 'Prakrti',
that Prakrti is also included in 'etatksetram'. It means that 'ego'
is not 'the Self at all. The man, who discerns the Self and ego
(ksetra) as separate entities, is not born again and he realizes
God (Gila 13123).
Link:-When a man identifies himself with the body, evils

such as desire and aversion, are bom and they affect him.
Therefore, the Lord, in the next five verses under the name of
'Jiuina' (Wisdom), enumerates twenty virtues to do away, with
the assumed identity.
~~~I
3i1"CIP!Offqlfl4 ~ ~:" \9 "
amanltvamadambhitvamahlmsa k~antirarjavam
aciiryopasanarit saucam sthairyamatmavinlgrahah
Absence of pride, freedom from hypocrisy, non-violence,
forgiveness, straightforwardness, service to the teacher, purity of

body and mind, steadfastness, and self-control. 7
Comment:-
'Amanitvam'-Absence of pride is known as 'Amanitva', It
is the superiority complex, because of one's possessions, of arts,
virtues, wealth, ability etc., that engender, conceit or pride. One
possesses a superiority complex, because of his identity, with the
body. It means, that he attaches too much importance to matter
and so he cannot, know the truth. The Jess proud a man is, the
lesser importance he attaches to matter. The less importance he
attaches to matter, the lesser proud, he is, and the more speedily,
he follows spiritual discipline.
Remedy:-A striver, should keep company with devout
devotees, saints and liberated souls. Their company frees him,
not only from pride, but also from many other evils.
Saints honour others, but themselves remain free, from the
desire of honour (Manasa 7/38/2). Similarly, a striver in order
to be free from pride, should have the habit to offer honour,
respect and praise etc., to others. He can form this habit, only
when he regards others superior, to him in any sphere. It is a
rule, that every person has some speciality. This may be due
to his caste (order of life), stage of life, learning, intelligence
and rank etc. Therefore, a striver should offer respect, to others
keeping their uniqueness, in mind. When, it becomes his habit,
his desire to covet honour is gradually wiped out. He must be
cautious, that while offering honour to others, he should not
expect honour, in return.
Ir-A-n-I-m-p-o-rta-n-t-F-a-c-t-I
Out of all the divine traits, the Lord has mentioned, fearlessness
as the first one (1611) and absence of pride (16/3) the last, in
the Discipline of Devotion. But in the Discipline of Knowledge,
He has given priority to absence of pride (l3n) and referred
to fearlessness, at the end-'Perception of God' (the object of

true knowledge) (13/11). It means, that a devotee, like Prahlada
beholds the Lord pervading everywhere, and so becomes, fearless
at the beginning. He offers regard, honour and praise etc., to
others, without having any pride. At last, his assumed affmity
with the body perishes, and he becomes totally free, from pride.
But a striver, following the Discipline of Knowledge, does not
assume his identity with the body, at the very beginning (13/1)
and so, has no pride. At last he realizes the self as pervading
everywhere and becomes fearless.
'Adambhitvam'-Hypocrisy, means putting on a pretence or
false appearance, of virtue or goodness, for the sake of honour,
prestige and worship etc. If a sinner, in the company of virtuous
persons, exhibits himself as a devotee, a righteous or a charitable
person, he is a hypocrite. Similarly, if a striver, is engaged in
adoration and prayer etc., in loneliness, and is feeling drowsy, but
he becomes alert, as soon as he hears the footsteps of someone
coming, it is also a subtle hypocrisy. There is also, hypocrisy
when a pious and virtuous person, in the company of bad persons
renounces his piety and virtues, and poses himself as others are,
as can be seen in clubs and hotels etc. Absence, of this sort of
hypocrisy, is 'Adambhitva.'
Remedy:-A striver, should fix the goal of human life, that
he has to realize God, and that he should ever be engaged in
adoration, and other spiritual practices, without caring for, what
the people think of him and say, about him.
'AhiIhsa'-Non-violence, means total absence of violence.
It consists in inflicting no pain, on anyone, through a body,
speech or mind. Pain or injury, can be inflicted in three ways-by
one's own self, getting it inflicted by others, and by abetting
it. Violence is inflicted, either out of anger, greed or delusion.
Thus, violence is of nine kinds. Again, the nine kinds can be
divided according to quantity, in three parts-a little, more,
much more. Thus, the types of violence, come to twenty-seven.

These twenty-seven kinds, of violence, can be inflicted through
body, speech and mind. In this way, violence can be inflicted,
in eighty-one ways.
Non-violence, can also be divided into four categories,
according to place, occasion, time and person. A man may
observe non-violence, in places of pilgrimage and temples, on
occasions, such as on festivals, on days, such as a birthday and
death anniversary etc., and to a person etc., such as cows, deer,
preceptor, parents and children etc.
Total abstention from violence, or inflicting pain on any
creature, at any place and time through speech, body or mind,
is called universal non-violence.
Remedy:-A striver, should regard comfort, welfare and
service of others, as his own, because the self, in every person
is the same. By arousing this sort of discrimination, how can
a person, inflict pain or injury on anyone? A feeling of non-
violence, automatically develops, in him.
'~antil).'-'K~anti', means forbearance i.e., forgiveness. He,
who has developed this feeling, never thinks of punishing an
evil-doer, either himself or having him punished by others, in
anyway. Even in having power, he does not nurse any thought
of revenge, upon him.
Remedy:-(l) Forgiveness in the self, is self-evident,
because the self is free, from all modifications and evils. So a
striver, should have a firm belief, that he remains unaffected,
by evil and wrong done to him. This belief, naturally, develops
forgiveness.
(2) He beholds the self, present in all beings (6/29). If while
having a meal the tongue is chewed, a person is not angry with
his teeth, because the tongue and the teeth, both are his own
parts, similarly, the same self, abides in all the beings. So a
person, possessing the virtue of forgiveness, never entertains,
the idea of punishing a wrong-doer.

'Arjavam'-It means, straightforwardness of body, mind and
speech. No sense, of ornamentation, in the body. Simplicity in
living, natural straightforwardness, in behaviour, absence of
arrogance-this is straightforwardness of body. Absence of
crookedness, deceit, envy and aversion etc., and serenity,
benevolence and compassion, these include straightforwardness
of mind. Absenceof taunt, censure, malicious gossip and pinching,
harsh language and use of simple, true, aggreable and wholesome
language-this is straightforwardness of speech.
Remedy:-A man by assuming his affinity, with the gross,
subtle and causal bodies, regards himself superior to others. So
he does not possess straightforwardness, of mind, speech and
behaviour. If he renounces this assumed affinity with the body,
and has an eye on the self, he becomes straightforward.
AC3ryopasanam'-A teacher, who imparts knowledge and
teaches good precepts, is called an Acarya. If anyone serves, such
a type of teacher, he is benefitted. But here the term 'Acarya',
denotes a liberated soul. Bowing to him, paying reverence to him,
and serving him with body, mind and speech, in order to make
him happy-this is service, to him. But real service, consists in
translating his principles into practice. The service rendered to
the body, of a conscious man is regarded as service to him. But,
to render service to the body of a realized soul, is not service,
in its real sense. It is only partial service.
In the Discipline of Devotion, there is not so much need of a
preceptor, as in the Discipline of Knowledge, because a devotee,
following the path of devotion, entirely depends on God. So the
Lord by his grace, provides gain and security (9/22), removes all
difficulties and obstacles (18/58) and enables him to behold the
Divine presence, within himself (10111). But, in the Discipline
of Knowledge a striver depends on his spiritual practice, which
has some defects, such as follows-
(1) A striver, having received knowledge through scriptures

and saints, assumes that he is different from the body and so he
attains peace, and he thinks, that he has realized the self. But,
when he comes across favourable and unfavourable circumstances,
he feels pleasure and pain. It means, that he has not realized,
the self.
(2) When anyone calls him by his name, he thinks, he is
that person. It means, that he is still established, in the body.
(3) An emancipated soul, has natural discrimination between
the sentient and the insentient. But a striver, discriminates the
real from the unreal, during wakefulness and he forgets it, during
sleep. He gets hold of this discrimination again, while he awakes
from sleep.
(4) When a striver, serves saints and preceptors and takes
an active part in good company, he thinks, that he should be
considered superior, to others by the saints and preceptors.
Thus a striver, regards his imperfect knowledge, as perfect.
So the Lord by the term 'Acaryopasanam', wants to emphasize
the fact, that a striver, following the path of knowledge, should
practise spiritual discipline, under the guidance of a teacher. In
the thirty-fourth verse of the fourth chapter also, Lord Krsna said
to Arjuna, "Go to the liberated souls, prostrate yourself at their
feet, render them all forms of service, and question them with a
guileless heart, then they will unfold knowledge to you." In this
way, wise men remove the defects of a striver, which he himself
does not know, easily, and enable him to realize, the Lord.
A striver, should go to such a preceptor, who according to
him is endowed with, the following traits.
1. He should be a liberated soul.
2. He should know, the Disciplines of Action, Knowledge,
and Devotion etc., in the right perspective.
3. His company and words, remove doubts even without
being referred.
4. His company, gives solace and peace.

5. His relationship with a striver, is only for his welfare,
without having any selfish motive.
6. He does not expect anything, of the striver, in the least.
7. All his activitiesare directed, towards the welfare of strivers.
8. His company, enhances the spiritual inclination, of strivers.
9. His company, sight, discourses and remembrance, remove
wicked traits and develop divine traits, in the strivers.
10. He is uncommon, and singular and has, no equal.
So a striver, should serve and obey such a preceptor, with
faith and reverence. He should live with a preceptor, only for
his emancipation. He should not worry about, what his preceptor
does and what he does not do, and why he does so, and so on.
He should depend on his preceptor, and act according to his
behest, and hints. If such a preceptor, does not accept a striver
as his disciple formally, the striver should not insist on it. He
should accept him, as his preceptor by heart.
If such a liberated soul, is not available, a: striver should
take refuge, in the Lord. By doing so, either the Lord Himself
guides him as a preceptor, or makes a preceptor available.
Remedy:-A striver who aims at God-realization, should serve
the saints from his heart, because their grace, bears quick fruit.
He should, have this conviction and act accordingly.
A disciple, should serve his teacher. If a disciple performs
his duty, scrupulously, his affinity with the world is renounced,
and he gets identified with, the truth in teacher viz., virtues of
his teacher develop in him. Having renounced affinity, with the
world, he attains salvation and having identified himself with the
truth in teacher, he develops devotion. With this identification he
does not remain a disciple, and he is not controlled by scriptures
etc. But if a disciple, does not perform his duty, scrupulously,

he will remain only a nominal disciple, not a real one. Without
remaining a real disciple, his affmity with the world will not
be renounced, and he will not get identified, with the teacher.
Thus, he will remain a slave, to the world.
If a disciple expects of his teacher to lead him alone to
salvation-'It is also a bondage, for the disciple. A disciple, should
surrender himself to his preceptor, without having any will of his
own. He should become a yesman, to his preceptor's will.
It is the foremost duty of a preceptor, to emancipate his
disciple. If he does not perform his duty, he is a nominal preceptor.
If he has a desire to receive anything (money, respect, praise
etc.,) from his disciple, he is not a teacher but he is a slave, to
the disciple.
'Saucam--c'Saucam', means external and internal purity. The
body, is purified by cleaning it with water and earth etc., while
the mind is purified by having divine traits, such as mercy,
forgiveness and generosity etc.
Remedy:-The body, is made of filthy materials. It may be
cleaned again and again, yet it contains filth. By knowing the
fact, that it is full of filth, a striver becomes indifferent and
detached to it.
Earning money by truthful and honest means, according
to one's caste and stage of life, without laying claim to others'
property, etc., and purity of diet, purify the mind.
'Sthairyam'-It denotes steadfastness or firmness. A striver,
should be firm, in his aim of God-realization, in the face of
difficulties, dangers and obstacles.
Remedy:-(1) People attached to worldly pleasures and
prosperity, cannot have their determinate intellect, concentrated
on God (Gita 2/44). So a striver, should renounce this attachment,
to worldly pleasures and prosperity.
1450 SRlMADBHAGAv ADGIT A [Chapter 13
(2) A striver, should remain firm, in whatever he decides,

even on insignificant tasks. By doing so, he forms a habit of
being firm, in other spheres also.
(3) The more faith a striver has, in saints and scriptures,
the more firm, he is.
'AtmavinigrahaJ.t'-Here, the term 'Atma', stands for the mind,
and control over the mind is 'Atmavinigrahah'. Some thoughts,
come to the mind and these disappear quickly. They are called
'Sphuranas', (fleeting thoughts). But, when the mind is attached,
to that thought, it becomes a 'Sankalpa' (pursuit or projection
of the mind). 'Sphurana', is just like an image in the mirror, the
mirror does not catch the image, while 'Sankalpa' is like a film
in a camera, which catches the image. A man, is attached to the
thoughts, by having, attachment and aversion, for them. Fleeting
thoughts, are destroyed by practice, while pursuits of the mind,
are destroyed by dispassion. Thus the mind, can be controlled
by practice, and dispassion (Gita 6/35).
Remedy:-(Refer to the explanation of the twenty-sixth verse
of the sixth chapter, for controlling the mind.)
Appendix-The Lord enumerates the virtues under the name
of 'Jfiana' (wisdom) in order to do away with the assumed
identity of the Self with the ksetra, These virtues are helpful in
renouncing this identification.
~ a,(I"lIq~6~1'( v:cr ~I
\:it ""I i3?f'i1'( I&II ~: @<it 1:41 ~~Atr. II~II
indriyarthesu vairagyamanahankara eva ca

janmamrtyujaravyadhidul}khado~anudarsanam
Dispassion towards the objects of senses and absence of egoism;
constant perception of evil and misery in birth, death, old age and
disease. 8
Comment:-
'Indriyarthesu vairigyam'-It denotes, absence of attraction
and attachment,· for all the objects of senses, of this world as
well as the next, in the form of sound, touch etc., which are
enjoyed by senses. For the maintenance of his life, a striver
should not have attachment and passion etc., with sense-objects,
even during physical contact with them.
Remedy:-(l) Attachment to the objects of senses, develops
a sense of importance for them, which leads to sins and deprives
a striver, of God-realization. Only, by effacing attachment, we
can get established in God. This conviction, develops detachment
from sense-objects.
(2) Even great kings and emperors, could not enjoy sensual
pleasures forever. Their bodies, decayed and they died. This
thought, develops dispassion.
(3) Sensual enjoyments, lead persons to grief and worry,
only. Sense enjoyment does not bless, one with any eminence
and singularity. This thought also develops dispassion.
'Anahankara eva ca'-Everyone, feels, 'I am'. Identification
of T, with that, body, gives birth to, 'I am body'. The feeling
'I am body', gives birth to, egoism. This identification of the
self with body, is the cause of a man's birth, in good and evil
bodies (Gila 13121). Actually, this egoism has no existence of
its own, but it emanates from the identification of the self, with
a body. But when a striver, distinguishes the sentient from the
insentient, his egoism disappears. Thus strivers, can be free from
this feeling of egoism. An affmity with worldly objects and a
feeling of superiority, because of one's renunciation, dispassion
etc., give birth to pride. Here, the term 'Anahankara', denotes
absence of pride and egoism both.
When a man awakes from his sleep, he first of all knows, 'I
am'. Then he believes that he belongs to a particular caste or creed
etc. This is a routine process to realize the ego. Similarly there
is an order for freeing oneself from a feeling of egoism. First, a

striver, renounces the pride of wealth etc., which he has, because
of assumed affmity with, the gross body. Secondly, his pride of
doership, because of affmity with organs of actions, is destroyed.
Then the pride of knowership, because of the predominance of
intellect, perishes. At last, his egoism disappears. Then, only the
Self, which is Truth, Knowledge, and Bliss, remains.
Remedy:-(l) Superiority complex, leads to pride. So a
striver, instead of finding fault with others, should fmd fault
with himself, and try to get rid of his faults.
(2) A striver, should realize that the same soul pervades, all
the bodies. So, he is in no way different, from other persons.
Through ignorance, taking the all-pervading soul, as confmed to
the body only, he becomes one, with the body. As, by having
affinity with time, intellect and speech, he regards himself, 'I am
here', 'I am wise', 'I am a preacher'. To deny this affmity, is a
remedy, to be free from egoism.
(3) In the scriptures, the Lord has been referred to as Truth,
Consciousness (Knowledge) and Bliss. These are three names of
the Lord. They do not denote three different entities. Keeping
the goal in view, denoted even by anyone of these three names,
a striver, can be free from all worldly thoughts. Being free from
thoughts, he can realize his automatic identity, with the Absolute
and be free from, egoism.
(a) 'Sat' (Truth or Reality):-The Lord, had been, always has
been, and remains, forever. He, is neither born, nor destroyed.
He, neither increases nor decreases. He always, remains the same.
Reflecting this way through intellect, one can become free from
worldly thoughts. Thus, being free from thoughts, a striver, snaps
his ties with, intellect and realizes, his axiomatic identity, with
the self. On such realization, pride goes away.
(b) 'Cit':-As 'I' is an illuminator and a body, senses etc., are
illumined, so is Knowledge Absolute the illuminator and I, thou,
Verse 8] SADHAKA-SAi'UIVANI 1453
this and that, are illumined. * These are quite distinct, from an
illuminator. SoT, 'thou', 'this', and 'that', are quite distinct from
the oversoul. In this way, getting established in that Knowledge
Absolute, the self is realized and egoism, is destroyed.
(c) 'Ananda' (Bliss)-Intellect, can know the Matter
(insentient world) only. It has no access beyond it. In order to,
know the divine, it is indispensable to renounce, affinity with
intellect. Establishment of the self, in the Supreme, is a means
to renounce this affmity. Then, only the supreme in the form
of 'Bliss' remains, Who is also 'Knowledge' and 'Truth'. Thus a
striver, is freed from egoism.
'JanmamrtYujaravyadhidul;1khad~udarSanam'-As a pitcher,
is baked in a potter's kiln, a helpless child, bums within the
womb of a mother. During the process of birth, it has to bear
unbearable pain, while coming out of the womb. A striver, should
constantly think of the trouble of pain on birth.
No one, can escape death, it is inevitable for one, who is born.
When a man under compulsion, has to leave a body, residence and
wealth etc., which he regarded as his own, throughout life, but
he never hopes to regain, then due to attachment, he undergoes a
lot of suffering. Moreover, when a man dies, he suffers as much
pain, as he suffers when thousands of scorpions sting him, all at
once. Thus, a striver, should perceive evil, in death.
In old age, the body and the limbs, become feeble, the man
cannot move easily. He cannot digest food. The members of his
family insult him. He is reduced, to a helpless state. He is very
much sad by memories of his glorious past. Thus, the problems
of old age, should be perceived. '
* A businessman heard that in one firm there was profit while in the
other one there was loss. Thus profit and loss are different but there is no
difference in the knowledge about the two, knowledge is the same. Similarly
'1', 'You', 'This' and 'That' are different but their illuminator (knowledge) is
the same. In that light of knowledge all the actions in '1', 'You', 'This' and
'That' are performed.
This body, is an abode of various diseases, which are very

painful. So, there should be constant perception of troubles
caused by diseases.
By perceiving evil in them, he should think, that they are
a result of his past sins and evil actions. By thinking so, he
develops dispassion for the perishable things, objects and bodies
etc. It means, that perception of evil in life, death, old age and
disease etc., leads to dispassion, because attachment to sensual
pleasures i.e., contact with these GUI).as (Qualities or modes) is
responsible for birth of a soul, in good and evil wombs ((Gita
13/21) and rebirth, is an abode of pain (Gita 8/15).
Affmity with Matter (Nature), and attaching importance
to it, is the root of all evils. The soul being a portion of
the Lord, is pure by nature while evils are impure. So these
belong to two different classes. Thus, an embodied soul, is
oppressed by evils which are his own creation. It is also
declared, in the Manasa, that. the soul is sentient, pure and
naturally a lot of bliss (Manasa 7/117/1). So evils and pains,
are not pleasing. But, by identifying itself, with a body, it
always suffers. Therefore, the Lord emphasizes, to wipe out
the assumption of identity of the self, with a body, by viewing
evil in birth and death etc.
Appendix-One is 'bhoga' of sufferings, while the other is
the effect of sufferings. To feel sad in sufferings and to desire
pleasure is 'bhoga' of sufferings and by finding out the cause of
suffering, to wipe it (the cause) out, is the influence of sorrow.
Here the effect of sorrow has been expressed by the expression
'duhkhadosanudarsanam' .
By being sad in suffering, discrimination disappears. But
because of the influence of suffering, discrimination does not
disappear but by applying his discrimination, a man discovers the
reason for suffering and then wipes out the cause of suffering.
Desire for pleasure is the root of all sufferings. When the root
Verse 9] SADHAKA-SAI'lJIvANI 1455
is weeded out, its effect is naturally wiped out; therefore when

the desire for pleasure is wiped out, all sorrows get destroyed.
asaktlranabhlsvangah putradaragrhadisu
nityarh ca samacittatvamistanlstopapattlsu
Non-attachment, non-identification of the self/with son, wife,
home and the like and equanimity in all desirable and undesirable,
happenings. 9
Comment:-
'Asakti'-Attachment to perishable worldly objects, persons and
circumstances etc., is 'Sakti'. Absence of that attachment is called,
'Asakti'. A man, is attached to them, to seek pleasure, from them.
He feels pleasure, while there is contact. But real joy, reveals itself,
with termination of the contact (Gila 6/23). So, it is indispensable
to renounce, attachment for the mundane for a striver.
Remedy:-Pleasure, which is derived from the contact of
senses, with their objects, seems like nectar at first, but is like
poison in the end (Gita 18/38). One, who enjoys pleasures born
of contact, has to bear suffering. So, by thinking of their result a
striver, is not attached to them.
'Anabhisvangah putradaragrhadi~u'-Close association with
one's sons, wife, house, wealth and cattle etc., is really assumed.
A man, is so much identified* with them, that he regards their
sickness and death etc., as his own. So, a man should not identify
himself, with them.
Remedy:-Render service, to your kith and kin, without
expecting any service or reward in return. If they take pleasure, in
* Proper dealings and rendering of service to sons and wife is not
identification, it is rather non-attachment which leads to immortality.
1456 SRlMADBHAGAVADGtrA [Chapter 13
serving you, accept their service, without deriving any pleasure,

out of it.
'Nityarit ca samacittatvam4tani~topapatti~u'-Absence of joy
and attachment, in the favourable circumstances and absence of
grief and aversion, in unfavourable circumstances, is equanimity.
In that state a striver, remains unaffected by all desirable and
undesirable,happenings. In 2/48, the Lord has called it 'Equanimity'
(Evenness of mind), in success and failure.
Remedy:-A striver, should utilize desirable happenings
and circumstances, to render service to the beings of the world,
without any selfish motive. Similarly, in undesirable happenings
and circumstances, he should renounce the desire to receive
favourable circumstances. He, should feel, neither happy in
agreeable circumstances, nor sad, in disagreeable ones.
He should have a firm belief, that the desirable, as well as
the undesirable circumstances, are a meansto realize God. So,
he has to transcend these and thus a striver attains equanimity.
1=Ift:r '€I1;w;:ea4Iil;w ~I
ftrfcl'ffia:~lflrCl(CIq'(~;W'fi:are: II ~ 0 II
mayi cananyayogena bhaktiravyabhlcarml
viviktadesasevitvamaratirjanasamsadi
Unswerving devotion to Me with sole dependence on
God, inclination for solitary places, and dislike for the
worldly people. 10
Comment:-
'Mayi cananyayogena bhaktiravyabhicarfnlt-s-Having
dependence, on the world a striver's body-consciousness, remains
intact. This 'ego' is the main hurdle to Self-realization. To remove
this hurdle the Lord, declares that exclusive devotion is a means to
Self-realization. In simple words it means, that through devotion,
ego is easily wiped out. Total dependence only on Him and His
grace, is called wholehearted discipline.
Having consummate and unadulterated love for God, is
unswerving devotion to Him. It means, that He is both the
means and the end. This is unswerving devotion with whole-
hearted, devotion.
A striver, following the discipline of Knowledge also, having
an aptitude for devotion, by depending on the Lord, attains, Self-
realization. The Lord, mentioned this unswerving devotion, as a
means to transcend the three Gunas-s-fqualities) (Gita 14/26).
Doubt:-Here, the Lord has mentioned devotion, as a means
for Self-realization, while in the fifty-fourth and fifty-fifth verses
of the eighteenth chapter, He refers to knowledge, as a means
to attain devotion, why?
Answer:-Devotion, is of two kinds-as a means, and as
an end; so is knowledge of two kinds-as a means and as an
end. Both, in the end, are one and the same, like the two faces
of the same coin. In the end, both (as means) are methods to
attain devotion and knowledge, (as an end). Therefore, both
the statements--devotion, as the means for Self-realization
and knowledge, as the means to attain devotion, are justified.
Therefore, a striver, according to his past and present propensities,
should follow anyone of the Discipline of Action, Knowledge
or Devotion. He, should be very cautious, that His only aim is
God-realization, not the world. With this aim, he attains God,
with his own discipline.
Doubt:-Why has the Lord mentioned His devotion, as a
virtue, which makes for Jfiana (wisdom)? Does a striver, following
the Discipline of Knowledge, practise devotion?
Answer:-Strivers following the Discipline of Knowledge, are
of two kinds-those having predominance of feelings (devotion),
and others having predominance of knowledge.
(1) The striver who has predominance of devotion, wants to
1458 SRlMADBHAGAv ADGITA. [Chapter 13
know the reality, by depending upon God (7/6; 13/18). The terms
'Mam' (Me) and 'Mama' (My), in the second verse; Me (from
Me) in the third verse; 'Mayi' (to Me) in this tenth verse and
'Madbhaktah' (My devotee) andMadbhavaya' (to My being) in the
eighteenth verse of this chapter, denote that upto the eighteenth
verse, it is related to a striver, in whom devotion predominates.
But, from the nineteenth to the thirty-fourth verses, no such word
as '1', 'Me', or 'My' etc., has been used, which indicates that, it
describes a striver, in whom knowledge predominates. So here,
devotion is a means for Self-realization.
Further, as butter or milk, with other ingredients of sattvika
food, or alone, promotes strength and health, similarly devotion
to the Lord, with the Discipline of Knowledge, or alone, makes
a striver eligible for God-realization and by itself also induces
him, to transcend the three modes (Gita 14/26). According to
Sri Patafijali, devotion is one of the eight yogic practices, and an
independent means for God-realization. Thus devotion, occupies
an important place, even in the Discipline of Knowledge.
(2) A striver, having predominance of knowledge, is one,
who endowed with discrimination and dispassion, distinguishing
the real (spirit) from the unreal (Matter), wants to know the
truth (Gita 13/19-34).
Today, because of excessive attachment to sensual pleasures,
a striver, following the Discipline of Knowledge is rare, indeed.
So the Discipline of Devotion, is very useful for them. Thus,
here the description of devotion is appropriate and reasonable.
Remedy:-By having affinity, with the Lord and depending
on Him, utterance of His name, loud chanting, meditation and
adoration etc., are easy means, to develop devotion, for Him.
'Viviktadesasevitvam'-A lonely and holy place, free from
hustle, bustle and disturbances, is suitable for meditation,
adoration, study of sacred books and other spiritual practices.
So, it is proper for a striver, to carry on his spiritual practice for
Verse 11] 1459
God-realization, in a lonely woodland or temple etc. But if he

is unable to fmd such a lonely and holy place, he need not lose
heart, in the least. He should realize, that he (Spirit) is different
from the body (Matter). Even in a lonely woodland or temple
or the bank of the Ganges, if he identifies himself with body,
it means that he identifies himself with the world and, so there
is not much use of a lonely place.
Real loneliness is that state in which the striver beholds
nothing else, but the Lord or the self, and he realizes that he
has no identity with the body, mind and senses etc., because
these are evolutes of matter, while the self (Spirit), transcends
matter (nature).
'Aratirjanasaritsadi'-A striver, should have no inclination
for worldly affairs. If anybody wants to discuss with us spiritual
subjects; the desire to meet him is not, 'Aratirjanasamsadi', The
company of men, attached to worldly enjoyment, is an obstacle
to spiritual life, while the company of saints, exalted souls and
strivers for God-realization, is helpful to spiritual practice. So,
. the former, not the latter, should be disliked and discarded,
the latter is indispensable for spiritual progress. It has been
said-a man should not keep company with attachment, but if
detachment is not possible, he should keep company of noble
persons, because, their company, is a good remedy for attachment.
_I
By their company, a striver develops detachment.
~1(q~I'1H('lI(Cj
~ ~)'ffiq~14 4«ffi~1I ~~ II
adhyatmajfiananltyatvam tattvajfianarthadarsanam
etajjfianamiti proktamajfianam yadato 'nyatha
Constancy, in the knowledge of the Supreme Spirit, in
seeing God everywhere as the object of true knowledge-all
this is declared to be knowledge (joana), and what is contrary

to it, is called ignorance (ajoaQa). 11
Comment:-
'Adhyatmajfiananityatvam'-All scripturesdirect men towards
God. With this point in view, a striver should dwell upon God
to the best of his understanding. From arguments and counter
arguments it is proved, that God exists at all times, while the
world does not exist, at anytime. Every moment it is decaying.
The Self or the Supreme Spirit, is eternal and imperishable, while
the world is transitory, perishable and is subject to modifications.
The world, actually has no existence of its own, besides the Lord.
The world, appears to exist, in the light of the Self or God. Thus,
to dwell upon the negation of independent existence of the world,
and ever-existence of God, is 'Adhyatmajfiananityatvam'.
Remedy:-Study of the sacred texts, listening to the divine
discourses, and inquiries, constitute the remedy.
'Tattvajfianarthadarianam'-'Tattvajiiana' means, God.
Constantly beholding Him, pervading everywhere is 'seeing God,
as an object of true' knowledge. A striver, should behold nothing
else, besides the Lord, as He pervades everywhere, everytime,
every person, thing, incident or circumstance. To have such a
constant perception, is 'Tattvajfianarthadarsanam'.
'Etajjfianamiti proktamajfianam yadato'nyatha's--The twenty
virtues, mentioned from 'Amanitvam' (absence of pride) in the
seventh verse to 'Tattvajfianarthadarsanam' (beholding the
Lord) in this verse, are all conducive to God-realization by
wiping out a striver's identification, with the body. So these
have been named, (true) knowledge. The opposites of these
virtues are-pride, hypocrisy and violence etc. Such wicked
propensities, are conducive to disinclination for God-realization,
as well as, identification of the self, with a body. So they are
named, ignorance.
An Important Fact
If a striver, by developing acute discrimination, can renounce
his assumed affmity with a body, all these virtues get naturally
revealed, in him. Then he need not inculcate separate virtues,
in him. A striver, should know the distinction between the real
(Spirit); and the unreal (body). By knowing this distinction, his
assumed affinity with body, is renounced. Secondly, he should
have only an aim for God-realization.
This is everybody's experience that the body has changed
but 'I' remain the same and implication of the body with the
Self is not real but a false notion. Only by having this belief,
his spiritual practice begins. The aim for God-realization arouses
discrimination,which leads to dispassion. The Lord, has described
these twenty virtues, to strengthen discrimination, and dispassion.
With this aim, the evils are rooted out, whether a striver, realizes
it or not. As leaves, on the branches of a tree, even when rooted
out, remain green for a few days, so the evils of a striver, are
rooted out, as soon as he fixes his goal, to realize God. In the
beginning a striver, does not realize this fact, because evils
appear in him. But gradually he realizes, that he is free from
all those, evils.
During spiritual practice, a striver sometimes feels the presence
of evils, in him. Actually, at that time, the evils make their
exit. During spiritual practice, if the number of evil propensities
increases, it means, that these are making their entry. But, if they
are decreasing, it means that they are making their exit, and so
they will vanish, altogether. Under such circumstances, a striver
should not lose heart, he should be whole-heartedly engaged, in
spiritual practice. By doing so, all his evils, totally disappear.
Appendix-These twenty virtues have been called 'Jfiana'
(wisdom) because they enable us to know the difference between
'ksetra' and 'ksetrajfia'. Whatever opposite to it is 'Ajfiana'
1462 SRlMADBHAGAvADGITA [Chapter13
(ignorance). Without following the spiritual discipline (these

virtues), a man may learn facts pertainiiig to knowledge but
he can't realize the reality. Therefore without spiritual practice,
ignorance (to perceive 'ksetra' and 'ksetrajfia' alike) prevails,
and so long as ignorance prevails, if a man having learnt the
difference between 'ksetra' and 'ksetrajfia', discusses it, then in
fact he strengthens 'dehabhimana' (identification of the Self with
the body). But he who practises these virtues, he becomes able
to distinguish between 'ksetra' and 'ksetrajfia'.
Linkt-s-The Lord in the next verse, describes that the Knowable

Who, ought to be known.
~ ~ 4~1(CI11dq~ I
~ ~ ... fffl;tlff~d II ~~ II
jiieyariI yattatpravaksyami yajjiiatvamrtamasnute
anadimatparam brahma na sattannasadueyate"
I shall describe at length that which is fit to be known, and by
knowing which, one attains immortality. It is the supreme Brahma
Who is without beginning and Who is said to be, neither existent
nor non-existent. 12
Comment:-
'Jiieyarit yattatpravaksyaml'c-The Lord, promises that He will
describe at length that Brahma or God, for Whose realization this
human body has been bestowed, and Who has been described
in the scriptures.
By the term 'Jfieyam' He means that having known all other
subjects, sciences and arts of the world, something else remains,
* In this verse the Lord by the term 'Pravaksyami' made a promise to
describe that which is to be known; by 'Amrtamasnute' the result of that
knowledge, by 'Anadimat', its mark, by 'Parama Brahma' its (His) name and
by 'Na sattanniisaducyate' its (His) description have been given.
to be known. Moreover, worldly knowledge cannot make one

free from the cycle of birth and death. But, by knowing God,
nothing else remains to be known, and the cycle of birth and
death, also comes to an end. Therefore, in the world, there is
nothing worth knowing, except God.
'YajjiHitvamrtamasnute'-By knowing God, one attains
immortality, and then nothing remains to be known, to be done
and to be acquired.
In fact, a man (self) is immortal, but by assuming his identity
with a body, he regards the death and birth of the body, as his
own birth and death. By knowing the Lord, this error is rectified,
and he realizes the self or his immortality.
'Anadimat'-The entire universe, emanates from the Lord,
remains established in Him, and merges in Him, while He remains
the same. So He is called, without beginning.
'Param brahma'-Pralqt:i (matter), as well as Veda is called
Brahma, but 'Parama Brahma', is the Absolute, formless Brahma,
or God Who is all-pervading and ever remains, the same. None
is superior to Him in pervasiveness, purity and eternity. He is
called 'Parama Brahma'.
'Na sattannasaducyate---God, cannot be called, either existent
or non-existent. He cannot be called existent, because something
can be existent, in relativity with something else, which is non-
existent. The word day, is used only in relation with, night. But,
if there is no night, a day cannot be called, a day. He cannot be
called non-existent, because He surely exists. The fact is, that
words cannot describe the real character of God, either by the
positive or negative method. As the sun, is different from both
the night and the day, so is God different from, both, the existent
(Sat) and the non-existent (Asat). 'Sat' or 'Asat' is determined
through intellect. This is 'Sat' and that is 'Asat'-it is in the realm
of the world, which is a subject of mind, speech and intellect.
But, He is beyond, not only of speech, but also of mind and
intellect. So He cannot be called, either existent (being) or non-

existent (non-being).
Appendix-God has been called 'Jfieya' because He is to
be known, he should be known and He c~ be known. In fact
He is not to be known with the help of Prakrti bacause Prakrti
can't' have an access to Him as He transcends Prakrti. But He
can be known by the' Self. .
Prakrti (matter) and Purusa (the Selt)-both have been
called eternal (Glta 13/19); therefore being the master of the
two, God has been called here 'anadimat', * In the fourth and fifth
verses of the seventh chapter the Lord, having stated the 'apara
prakrti' as 'itiyarn me' and 'para prakrti' (soul) as 'me param',
has mentioned that both are dependent upon Him; therefore the
master of the two is only God.
In the Upanisad it is mentioned-
ksaram pradhanamamrtaksaram hara1}. ~atmanaviSate deva ekah'
(Svetasvatara. 1110)
Prakrti is perishable (kaleidoscopic) and its enjoyer, Purusa
(the soul), is immortal, imperishable (unchangeable). God keeps
these two (prakrti and purusa) under His control.
In the Glta entire-God has been described in three ways-
(i) God is real (existent) and also unreal (non-
existent)-'sadasacciiham' (9/19).
(ii) God is real, also unreal and is also beyond the
two-'sadasattatpararn yat' (11/37).
(iii) God is neither real nor unreal-'na sattannasaducyate'
(13/12).
It means that in fact there is nothing else besides God. He
is totally beyond the access of mind, intellect and speech, so He
* 'Anadirnatparam brahma'-This expression may also mean
'anadi, matpararn brahma' viz., brahma depends on Me-'brahmal).o hi
pratisthaham' (Gitii 14/27).
Verse 12] SADHAKA-sMi'uIvANI 1465
cannot be described but He can be attained.

In fact God cannot be described in words. But He is called
real in relativity with the unreal, immutable in relativity with
the mutable and omnipresent in relativity with the unipresent
but in fact the terms real, immutable and omnipresent are not
applicable to Him. The reason is that all the terms are used in
relativity and in having affmity with Prakrti; but the Divinity is
independent and transcends Pralqti. A name is given in relation
to space, time, thing, person, state and quality etc. God transcends
all limits of space and time etc., then how can He be addressed
by particular names? Therefore it is mentioned here that God
can't be called either real (existent) or unreal (non-existent).
There is no beginning of God. How can there be the beginning
of God Who isetemal viz., from time immemorial? All are within
limits but He is beyond limits. He is neither real nor unreal.
With beginning-beginningless, within limits and beyond limits,
real and unreal-these differences are there because of affmity
with Prakrti, The Supreme Reality transcends all restrictions such
as with beginning-beginningless, within limits and beyond limits
and real and unreal. Thus whatever has been said about the
desctiption of God, Who is to be known, is in fact no description
but it is to draw attention towards the aim. It means that God is
not merely to be described but this description draws a striver's
attention towards the knowable. Therefore a striver should not
merely learn facts but should reflect upon them with a view to
have an insight into it.
Link-In the preceding verse, Lord Krsna described the

attributeless-formlessBrahma, the Absolute, Who is worth knowing,
by saying that He is neither existent nor non-existent. In the next
verse, He describes the reality of what is worth knowing (Jiieya)
viz; God as formless and endowed with attributes.
~:'tTTfOlql~ ~~H1Y)&i(1
~:~q~&i ~qlC!6£I ftrBfu II ~ ~ II
sarvatahpanipadarh tatsarvato'kslsiromukham
sarvatahsrutlmalloke sarvamavrtya tisthati
With hands and feet all over, with eyes, hands, mouth and
with ears everywhere, He stands pervading all. 13
Comment:-
'Sarvatahpanipadarh tat'-As there are, various scripts in ink
and various ornaments in gold, the Lord has His hands and feet
everywhere. Therefore, He accepts all offerings from all quarters
made to Him physically, or mentally. Moreover, His hands are
ever ready to protect devotees, from all the dangers everywhere.
He has his feet everywhere, and so he accepts the sandal-paste,
flowers and prostrations etc., offered by devotees, according to
their feelings. If thousands and lacs of devotees, adore the Lord's
feet, separately at a time, the Lord's feet are present then and
there, according to the sentiments of devotees.
'Sarvato'~isiromukham'-Wherever, devotees wave lamp
to God and offer homage to Him with kindled lamps, there are
God's eyes to see these. He has eyes, everywhere. It means, that
no activities are hidden from Him. He beholds the devotees,
wherever they perform actions, such as a dance, meditation,
prayer and various spiritual practices. It means, that he who
beholds the Lord, present everywhere, He is never out of his
sight (GIta 6/30).
He has His head everywhere and therefore, sandal-paste and
flowers etc., offered to Him, as a mark of reverence, reach His
head. Having His mouth everywhere, He accepts the articles of
food offered by His devotees, everywhere (Gita 9/26).
'Sarvatahsrutlmat'<-The Lord, hears the loud, slow and silent
(mental) prayer, of His devotees.
The Lord, unlike men has all His limbs, everywhere. It
Verse 13] SADHAKA-sAJ'iuIvANI 1467
means, he can hear, speak or accept the articles offered, with

His eyes. Similarly, He can perform all actions with anyone of
his sense-organs. He has all the sense-organs, in each of the
smallest limbs.
By this statement, that He has His limbs everywhere, He means
that he pervades all the time, all places, persons, incidents and
circumstances etc. So He is not away, from anyone, He is close
at hand, for everyone. Saints, have also declared, the same.
As a man, leading a mundane life, beholds the universe
everywhere, a devout devotee, beholds the Lord, pervading
everywhere.
'Loke sarvamavrtya tisthati'e-The Lord, stands pervading
the infmite universes, because, in the forty-second verse of the
tenth chapter also, He declares that He stands, holding the entire
universe, with a single fragment of His.
Appendix-In God everywhere there is everything. As in a
pen and ink, which script is not there? A man having knowledge
of different scripts can write them with the same pen and ink.
In a lump of gold, which ornament is not present? A goldsmith
out of that lump prepares several ornaments such as bangles,
necklaces and nose rings etc., similarly in iron which arm or
weapon or instrument is not there? Which idol is not present in
clay and stone? Similarly in God what is not there? The entire
universe is born of God, stays in Him and at last merges into
Him. When He is at the beginning, He is at the end, then Who
else can be there in the mid-state? If a striver accepts this fact
firmly that God pervades everywhere, God will be seen to him
because only He exists, there is no other existence besides Him.
The Lord declares-
ahamevasamevagre nanyad yat sadasat param
pascadaham yadetacca yo'vaSi~yeta so'smyaham
(Srirnadbha. 2/9/32)
'I was present before the universe was created, there was
1468 SRlMADBHAGAv ADGIT A [Chapter 13
nothing else besides Me; and after the creation whatever the
world appears, that is also I. The real, the unreal and any other
entity which can be imagined beyond the real and the unreal,
that is also I. If there is anything else besides the creation that is
also I; and at the destruction of the creation, whatever remains,
that is also I.'
It means that there is only one existence and that is not realized
because we remain entangled in the pairs of opposites.
Link:-Describing the Lord, as formless and endowed with

attributes, in the preceding verse, in the next three verses, there
is a description of His singularity (transcendent character), all-
pervasiveness and omnipotence.
sarvendrfyagunabhasam sarvendriyavivarjitam
asaktam sarvabhrccaiva nirgunam gunabhoktr ca
He (God), though without all senses, is the perceiver of all
sense-objects, unattached yet sustains all, unpossessive of gunas
(attributes), yet enjoys them. 14
Comment:-
'Sarvendriyagunabhasam sarvendriyavivarjitam'-There is
pre-existence of God; then there is His power, prakrti (matter).
The evolute of matter is Mahattattva (Cosmic intelligence), an
evolute of cosmic intelligence, is cosmic ego, and the evolutes
of ego, are five gross elements, while the evolutes of five gross
elements, are mind and ten senses. The evolutes of ten senses,
are five objects of senses-all these are the evolutes of cosmic
Nature. But God transcends, prakrti and its evolutes, whether
He is attributeless or endowed with attributes, whether He is
formless, or with form. He transcends prakrti, even when He
incarnates. In that case, He manifests Himself, keeping prakrti

under His control.
How can God, be bound by gunas (modes) (attributes),
when even an embodied soul, by attaining God transcends
gunas? He is ever transcendent in character, He has no hands,
feet, eyes etc., like other living beings, but He is capable of
perceiving the objects of senses.* He listens to the call of His
devotees, even without ears.embraces His devotees without skin,
beholds beings without eyes, tastes articles of food, offered by
His devotees, without tongue, runs to help His devotees, without
feet and so on.
'Asaktam sarvabhrccalva'<-God loves, all beings, without
having attachment for them, unlike worldly parents, who support
their family with attachment, He supports and nourishes all the
beings, throughout the entire universe, either on the earth, in
the ocean or in ether or in heaven, in a better way without any
attachment and provides necessitiesfor them. Being a disinterested
friend, He purifies all of them, destroying their good deeds and
sins, through favourable and unfavourable, circumstances.
'Nirgunam gunabhoktr ca'-Though God is devoid of gunas,
yet He enjoys. It means, that the Lord is pleased seeing all
the actions performed, by His devotees, in the same way, as
parents are pleased seeing activities of their children and thus
He is an enjoyer.
Appendix-In spite of the predominance of Brahma (the
Absolute) in this topic, now in this verse there is the description
of entire God. This entire form is the Reality to be known.
Therefore there is the predominance of the entire form both
in knowledge and devotion-e-Yasudevah sarvam' (Gila 7/19),
'sarvarn khalvidam brahma' (Chandogya, 3/14/1).
This verse means that there is no other existence at all
* He (God) grasps and rapidly moves without hands and feet; He sees
without eyes and hears without ears (Miinasa 1/118/3-4).
besides God. Whatever we'll say, is not different from God.

He is devoid of all and He comprises all.
~:U ~dl"'lqi:4~ i:4'(QCl ':q I

~~~~':q~11 ~~ II
bahirantasca bhiitiinamacararil carameva ca
siik~matvattadavijiieyaril diirastharil cantlke ca tat
He exists, without and within, all beings and constitutes the
moving and also the unmoving creation; because He is subtle, He
is incomprehensible. He is near and stands afar, too. 15
Comment:-
[In the six verses, from the twelfth to the seventeenth, there is
a description of the Knowable. Out of those six verses, this is the
fourth verse which also includes the idea of the preceding three
verses, and the next two verses. Therefore, this verse contains a
gist of the topic of, the Knowable.]
, 'BahirantaSca bhutanamaearam carameva ca'-In a block of
ice, immersed in the sea, there is water within and without and
th~re is nothing else, besides water. Similarly all the moving
and unmoving beings, are pervaded, both inside and outside by
God. It means, that the entire moving and unmoving creation, is
nothing else besides, God. The same, has been described by the
Lord, from the angle of a realized soul as, 'Vasudevah sarvam'
and from His angle He is describing 'Sadasaccaham'. Thus, the
experience of God and of realized souls, is the same.
'Diirastharit cantike ca tat'-A thing can be near or far,
from three view-points-space, time and thing. God, is nearest
as well as, farthest, from all the three view-points. He pervades
everywhere, is close at hand and afar too. * He existed in the
* Water is far from the earth, fire is far from water, air is far from fire,
ether is far from air, cosmic intelligence is far from ether, Matter (Prakrti)
past, exists now, and will exist, in future; He existed before, all
things came into existence, He will exist, when the things perish
and He exists now, in the form of things. Though the Lord, is
the nearest, yet He is far away, from. those who hanker after
worldly pleasures and prosperity. But, He is the nearest for those,
who have an inclination for Him. So a striver, renouncing the
desire for pleasures and prosperity, should arouse a yearning,
only for God-realization. By doing so, he will realize his eternal
union, with God.
'Sftk~matvattadavijiieyam'-God, being subtle, is beyond
senses and mind. He cannot be known, through senses and
mind, by people. Now, a question arises that, when he cannot
be known, he must be non-existent. But, He is not a naught. As
molecules of water, existing in the sky are not seen, but they
are perceived in the form of rain, or hail, God being subtler,
than molecules of water, is incomprehensible, by senses, mind
and intellect etc.
People do not know God, because of their ignorance. As
an illiterate person cannot read the word 'Gita', but a learned
person in Samskrta, can read the word, and know its contents,
and one who is well-versed in the Gita, its deep thoughts come
to his mind. Similarly, an ignorant person cannot know God,
but one who has known Him, in reality, beholds nothing else,
besides Him.
God is worth-knowing (13/12, 17). He can be known by the
self, so he is called 'Jfieya', but He cannot be known, by senses,
mind and intellect, so He is called 'Avijfieya'. In order to know
is far from cosmic intelligence and God (Paramatma) is far from Matter. Thus
God is the farthest Though He is the farthest, yet He pervades all because He
is their cause, all are born of Him.
Gross body is nearer than Matter (Prakrti); subtle body is nearer than the
gross body; causal body is nearer than the subtle body; ego is nearer than the
causal body; God is nearer than ego. Thus God is the nearest
1472 SR]MADBHAGAVADGITA [Chapterl3
Him, a striver, should believe that He pervades everywhere. By

having this belief, he will be able to behold Him, everywhere
because He in reality exists, everywhere. This belief (assumption)
is, also a discipline. It has its own glory, and will lead to God-
realization.
Appendix-In the twelfth verse, God has been called 'Jiieya'
(worth knowing). But in this verse He has been called 'Avijiieya'
(can't be known) which means that God is not known like the
world. As the world is known through senses, mind and intellect,
God in not known through senses, mind and intellect. Senses,
mind and intellect are the evolutes of Prakrti while God is beyond
Prakrti, The evolutes of Prakrti can't know even Prakrti completely,
then how can they know God Who transcends prakrti? One has
to accept the existence of God by faith in Him. As acceptance is
done by the Self itself, not by sense-organs etc., (mind, intellect
and senses).* The Self has its identity with God, therefore God
is also attained by acceptance, not by thinking, reflection and
description. The Self has never been identified with the body
and the world, nor is identified, nor will be identified nor can
be identified. The Self has neither been, nor is, nor will be nor
can be separate from God.
~~~~~~I
~~d~4~~~II~~1I
avibhaktaril ca bhiitesu vibhaktamiva ca sthitam
bhlitabhartr ca taiifieyaril grasisnu prabhavisnu ca
He is undivided and yet He seems to be distributed over all
beings. He who is the only object worth knowing is the creator,
* There "is acceptance in the Self, therefore whatever is accepted is not
forgotten; as 'I am a Brahmana'; 'I am married' etc. But whatever is decided
through the mind or intellect is forgotten. There remains no doubt, there is
also not the opposite feeling in the acceptance by the Self.
Verse 16] SADHAKA-SNlIJIvANI 1473
sustainer and the destroyer of all beings. 16

Comment:-
'Avibhaktarit ca bhutesu vibhaktamiva ca sthitam'- Actually,
there is one indivisible existence, (God) pervading in all diverse
forms. Division, is a mere appearance. Just as space, though
really one and indivisible, appears divided into innumerable
forms; so God though really undivided, seems to be spread over
beings. In the twenty-seventh verse of this chapter also, the Lord
declares, "A seer beholds the Supreme Lord, abiding equally in
all perishable beings." Similarly, in the twentieth verse of the
eighteenth chapter also, while describing Sattvika knowledge,
He declares, "The knowledge by which the one Imperishable
Being, is seen in all existences is Sattvika."
'Bhutabhartr ca taiiiieyam grasisnu prabhavisnu ca'-The
Almighty God, Who should be known (13/2) and Who is
worth knowing (13/12) has been described as the sustainer (Lord
Visnu), the destroyer (Lord Siva) and creator (Lord Brahma),
The same Lord, as Brahma with the predominance of 'rajoguna'
(activity) creates the universe, as Visnu with the predominance
of 'sattvaguna' sustains it and as Siva with the predominance of
'tamoguna' destroys it, yet He remains untainted by these gunas
(modes) having full control over them.
Appendix-In this verse there is the description of the entire
form of God. As the world from the material point of view is
one, so is also the Real Entity (God) one and undivided. As
the world consisting of the five elements, in spite of being one,
appears in the form of different objects, persons (insentient-sentient,
unmoving-moving) etc., similarly God in spite of being one,
appears in different forms. It means that God in spite of being
one, exists in several forms; and in spite of existing in several
forms, is one. The Real Entity can never be two because if they
are two, it means that the unreal is included in it.
He Who creates is God and He Who is created is also God.
1474 SR1MADBHAGAv ADGITA [Chapter 13
He Who sustains is God and He Who is sustained is also God. He

Who destroys is God and He Who is destroyed is also God.
Link:-In the previous verse, the Lord said that He who is

worth knowing, is the creator, sustainer and destroyer of the
entire universe. In the next verse, it is explained that He is the
light of all lights.
~ d'M41RtfdQ'(04: q'(Ij;'ald I
~~ ~1"1"lui *~~II~\911
jyoti~amapi tajjyotistamasah paramucyate
jiiiinarit jfieyam jiiiinagamyam hrdi sarvasya vi~thitarn
That supreme soul is said to be, the light of all lights, entirely
beyond darkness (ignorance). He is knowledge (joana), the
knowable (jiieya) the goal of knowledge and is vested in the hearts
of all. 17
Comment:-
'Jyoti~iintapi tajjyotib'-The sun, the moon, the stars, fire
and electricity, are illuminators (light), of physical objects. The
five sense-organs--ear, eye, skin, tongue and nose are, the
illuminators (light) of sound, sight (colour), touch, taste and
smell. The sense-organs can perceive the objects of sense, if the
mind, remains with them. So mind, is the light (illuminator) of
senses. Similarly, intellect is the light of the mind, as it guides
and distinguishes, the real from the unreal. Self is the light of
the intellect, because if a man does not attach importance, to
the real and does not translate reality into practice, there is not
much utility, of intellectual knowledge. The self is a fragment
of the Lord, and so He is the light (Illuminator), of the self.
So He is the light of all lights, and is self-effulgent but He is
illuminated by, none.
As an examinee, can see other examinees who are sitting
on the front benches, but cannot see those, who are sitting at
his back, similarly ego and intellect etc., can perceive mind and
senses etc., but cannot perceive God, Who sees all of them,
Who is their illuminator and Who is not illuminated by, anyone.
He equally illuminates the entire world, moving or unmoving
(Srimadbha, 10/113/55). In Him, there is no trio of an illuminator,
illumination and the illumined.
"Tamasah paramucyate'-The Supreme Lord, is entirely beyond!
darkness or ignorance. It means, that He is totally untainted
and detached. Senses, mind, intellect and ego, can be tainted by
ignorance and knowledge, but He is beyond ignorance, in the
same way as, the sun is beyond the reach of darkness.
'Jiianaril jfieyarnjiianagamyam'-God is knowledge Himself,
free from ignorance. All beings, receive knowledge from Him.
He is worth knowing (knowable), because nothing remains to
be known, after knowing him. Worldly knowledge, is no doubt
useful, but it is not a must, as it is not perfect in itself. After
possessing it, something else remains, to be known. In fact, it
is only the Lord, who is to be known certainly. Lord Krsna, in
the fifteenth chapter, declares, "I am worth knowing through the
Vedas" (15/15) and "He who knows Me, knows all" (GIta 15/19).
Virtues, such as absence of pride, freedom from hypocrisy,
and non-violence etc., which have been described, from the
seventh verse to the eleventh verse of this chapter, have been
declared to be (true) knowledge. By that knowledge, renouncing
the unreal, the Lord, can be known in reality. So the Lord has
been called the goal to be attained by this knowledge.
'Hrdl sarvasya vi!?thitam'-Though God pervades everywhere,
He is particularly seated, in the hearts of all.
How to realize the presence of God in the heart?
(1) A striver, should realize the difference between, the
real and the unreal. He should know, that there are different
states, such as wakefulness, sleep, and sound sleep; childhood,
1476 SRlMADBHAGAv ADGITA [Chapter 13
youth and old age, but he himself remains, the same. Pleasant
and painful, favourable and unfavourable circumstances, appear
and disappear, but he remains the same. There is contact, with
things, persons etc., and then there is separation, from these, but
he remains the same. It means that he is different from, all of
them. By knowing this truth in reality, he will realize the presence
of God in his heart, because he himself, being a fraction of the
Lord, has identity with Him.
(2) As a starving person, becomes uneasy without food and
a thirsty man without water, a striver, should become uneasy
for God-realization. Then, he will realize that He is seated in
his heart. By this realization, he will understand that God is
all-pervading. This is true realization.
Appendix-The Knowable entity, which has been described
from the twelfth verse to the seventh verse, is only the entire form
of God ('Vasudeval:). sarvam'). The reason is that in it attributeless-
formless (twelfth verse), God endowed with attributes-formless
(thirteenth verse) and God endowed with attributes and
form (sixteenth verse) all the three have been described.
'Jfianagamyam-c-God can be known by spiritual realization,
not by actions and objects etc. There is no other method besides
spiritual realization to know Him. A man may know God by any
spiritual discipline such as Karmayoga, Jfianayoga, Dhyanayoga
etc., in fact He will be known only by Spiritual realization. If
He is known by faith, belief, devotion and God's grace etc.,
then also He is known by Spiritual realization only. The reason
is that 'knowing' is done by knowledge.
Here the term 'jfianagamyam' may also mean that He is
attained by twenty virtues which have been mentioned from the
seventh verse to the eleventh verse of this chapter.
Links-s-Having given a brief description of Ksetra (Body),

j
Verse 18] sADHAKA-SANJlvANI 1477
j
knowledge and the knowable (worth knowing), from the first
verse to the seventeenth verse, the Lord now concludes, the j
topic, in the next verse, by pointing out the reward of knowing
this topic. . j
lfir ~ om ~ ~ ~ flqlfld~ I j
qC\«m ~ 1OIcg::IClI41QQtld II ~~ II
j
iti ksetram tatha jiianariI jiieyariI coktariI samasatah
madbhakta etadvijiiaya madbhavayopapadyate j
Thus the Ksetra (body), knowledge (jiiana) and the object of
knowledge (the knowable) have been brieflydescribed; and knowing j
this in reality, My devotee reaches Me. 18
Comment:- j
'Iti ksetram tatha jiianam jiieyarit coktarit samasatal}.'-The
Ksetra, has been described, in the fifth and sixth verses of this j
chapter; the twenty virtues which have been mentioned, from
the seventh verse to the eleventh verse, have been declared j
knowledge and God, Who is the object of knowledge, has been
discussed, from the twelfth verse to the seventeenth verse. Thus j
they have been briefly described, by the Lord.
'Madbhakta etadvijfiaya madbhavayopapadyate'-A devotee,
j
having known the Ksetra, knowledge in the form of twenty
virtues, and the knowable (God) in reality, attains the Lord
j
or realizes his identity with Him. His assumed affinity, with
the Ksetra (body) is renounced, by knowing the true nature of
j
Ksetra, his sense of individuality vanishes, by having a deep
insight into knowledge, consisting of the twenty virtues, and
j
he attains God viz., realizes his identity with Him, by knowing
the Knowable.
j
j
Link:-In the first and the second verses, the Ksetra and the
Ksetrajiia, were described in brief. The Lord reverts to the same j
j
j
J
topic, and describes these in detail under the name of prakrti

(Matter) and 'Purusa' (Spirit).
~ ~ ~ fCl4il'1'c{l ~ I
fClcFm:iiJ~jJq~~1I ~~ II
_.~:~I
~: «&C1:&I'1i ,,"'iji~ ~«'6i4d II ~o II
prakrtim purusam caiva viddhyanadi ubhavapi
vikaramsca gUJ}amscaiva viddhi prakrtisambhavan
karyakaraJ}akartrtve hetu\1 prakrtlrueyate
purusah sukhadul}khanam bhoktrtve heturucyate
Know that pralq1:i (matter) and 'Purusa' (Spirit) are both eternal
and know also, that all modifications and gU935 (modes) are born
of prakrtl, Prakrti is, said to be, the cause of all activities of the
body (Karya) and external and internal organs, while Purusa is
said to be, the cause of experiencing pleasure and pain. 19·20
Comment:-
[In the third verse, Lord Kr~I).a ordered Arjuna to hear from
Him, what the Ksetra is, what it is like, what its modifications
are, and whence is what. Out of these four, the first and the third
were, described in the fifth and the sixth verses, respectively. The
second, will be described in the twenty-sixth and twenty-seventh
verses. Now, while describing 'Whence is what' He says that all
modifications and gunas are born of prakrti. Modifications were
described, in the sixth verse. Here in this verse, He explains that
gunas are born of pralqti-this is something new.
From the twelfth to eighteenth verses, there is a description
of the knowable (God), while here, from the nineteenth to the
thirty-fourth verses, there is a description of 'Purusa' (Ksetrajfia).
There, all are mentioned to be within God, while here all are
mentioned to be within spirit. It means, that essentially God and
individual spirit, are not two, but only one.]
Verse 19-20] SADHAKA-SAFuIv ANI 1479
'Prakrtim purusam caiva viddhyanadi ubhavapi'-The term,

'Prakrtim' stands for 'Primordial Matter', the cause of the entire
Ksetra (universe). Seven prakrti-vikrti (Five elements, ego and
cosmic intelligence) and sixteen vikrtis (ten senses, mind and
five objects of sensesj-s-all these are the evolutes of Matter and
Prakrti is their cause.
The term 'Purusam', here stands for 'Ksetrajfia', which has been
called a knower of the Ksetra, in the first verse of this chapter.
As the spirit, being a fraction of the Lord, is without beginning,
so is Matter. But the spirit and matter, are different in other
aspects. Matter is endowed with attributes, while the spirit is
attributeless; Matter undergoes modifications, while the spirit,
is free from modifications, Matter is the cause of the universe,
while the spirit is the cause of nothing. There is a relationship
of cause and effect, in Matter and its evolutes while the spirit
is free from, this relationship.
The expression, 'Ubhavapi' denotes that Prakrti and Purusa,
both are different. As both of them are beginningless the difference
between them is also eternal.
As the terms 'Ksetra' and 'Ksetrajfiah', used in the first verse
of this chapter, stand for the individual body and the individual
soul respectively. Here 'Prakrti', stands for 'Primordial Matter' and
its evolutes, while 'Purusam' stands for all 'Ksetrajfia' (Spirit).
The term 'Viddhi', in the second verse of this chapter, was used
to know the identity of the individual soul, with the cosmic soul
while here, points out that the two--'body' and 'spirit' or 'Prakrti'
(Primordial Matter) and 'Purusa' (spirit), are different. So the
Lord advises Arjuna, to understand it well, that the two, are quite
different, because a common man identifies, the body with self.
'Vikaramsca gUJ}amscaiva viddhi prakrtisambhavan'<-Know
the seven modifications-desire, aversion, pleasure, pain, body,
life-breath and firmness, as well as the three Gunas-e-sattva,
raja and tama are born of prakrti. It means, that Purusa is free
from modifications and modes. In the seventh chapter, the Lord

mentioned the gunas to be evolved from Him, while here He
says, that these are born of 'prakrti'. There, because of the context
of devotion, .the Lord mentioned them to be evolved from Him,
and He also explained that His wonderful divine potency of His,
consisting of the three GUI).as can be overcome by taking refuge,
in Him. But here, there is the context of knowledge, so the gunas
are said to he born of prakrti.A striver, should not assume his
affmity, with them. Thus he can get rid of them.
'Karyakarana.... prakrtirucyate'-c-Ether, air, fire, water, earth
and sound, touch, sight, taste, smell-these ten, are prakrti's
evolutes. Mind, intellect, ego, ear, skin, eye, tongue, (the sense of
taste), nose, tongue (the organ of speech), hands, feet, generative
organ and anus-these thirteen are included in the term, 'Karana'
(instruments). Prakrti alone, is the cause of activities effected by
all of them. Whatever is born, is called 'Karya' (evolute), and the
means by which the activities are performed, is called 'Karana'
(instrument). These instruments are of three types-I. Organs
of action 2. Sense-organs 3. Mind, intellect and ego. The organs
of action, are gross, the sense-organs are subtle, and the mind,
intellect and ego are, very subtle. The organs of action and the
sense-organs, are external instruments and mind, intellect and
ego, are internal instruments. Actions are performed by organs
of action, while mind, intellect and ego, control the organs of
actions, as well as, sense-organs. It means, that the sense-organs
control, the organs of action, the mind controls, the sense-organs,
intellect controls, the mind and ego controls, the intellect. The
organs of action and the sense-organs do not function, without
mind, intellect and ego. When the mind is connected with sense-
organs, then the sense-objects are perceived. The intellect decides,
which sense-objects, are approved (sanctioned) and. which are
improper (prohibited). Ego, controls the intellect.
Ego is of two kinds-I. Ego as Vrtti and ego, as a doer.
The disposition of ego, is not defective. But, when a man (the

self), identifies himself with this ego, being deluded he becomes
the doer (agent) (Gila 3/27).
Cosmic intelligence, is an evolute of Prakrti, while ego is
the evolute of intelligence, but a man by identifying himself with
the ego, becomes the master i.e., becomes a doer and an enjoyer
(Gita 13/21). However when he realizes the self, he is neither
a doer, nor an enjoyer (Gita 13/31). The performance of these
actions, have been mentioned in the Gila in several ways as "All
actions are performed by Nature alone" (13/29); "All actions
are performed by the modes of Nature" (3/27); "The modes are
acting on the modes" (3/28); "There is no agent, other than the
modes" (14/19); "Senses move among the sense-objects" (5/9)
etc. It means, that all actions performed by the external and
internal instruments, are performed by Prakrti (Nature).
'Purusah sukhaduhkhanam....·heturucyate'-It is the Purusa,
that experiences, pleasure and pain; Prakrti being insentient
cannot experience, pleasure or pain. The Purusa, experiences
these only, by being pleased and displeased, in favourable and
unfavourable circumstances. If he is not pleased and displeased,
in favourable and unfavourable circumstances, he can never be
an enjoyer, of pleasure and pain.
In the fourth and the fifth verses of the seventh chapter, the
Lord has described His lower (insentient) and higher (sentient),
natures. Both natures are portions of God. So, they are naturally
flowing towards God. The embodied soul, a fragment of God,
has a natural inclination, to Him. But, being attracted by worldly
enjoyments, he identifies himself with the body. Thus he creates
his own distinct existence (Gita 13/21). This is denoted as, 'I am'.
It consists of two aspects--eonsciousness incarnate and inertness.
Pleasure and pain, affect only the inert portion (Matter or body).
But because of affmity with Matter, he assumes pleasure and pain,
in the self. He feels 'I am happy', 'I am sad'. Thus a businessman,
1482 SRlMADBHAGAvADGIT A [Chapter 13
regards loss in business, as his own loss. Similarly, when a body

suffers from fever, he thinks that he suffers from fever. If the
self, suffered once, it would continue suffering. It means that
the self, neither suffers loss nor suffers, from fever. *
A man (spirit), wants to be emancipated from pleasure and
pain, because he assumed his identity with Matter, otherwise he
himself being a portion of the Lord, always remains the same,
without undergoing any modifications, in the form of pleasure
and pain etc. It means, that in this identification of the self, with
the body, the selfhas a desire for emancipation, while the body,
has desire for worldly enjoyments. So at .last, the sentient self,
is emancipated, rather than the inert body.
All modifications are always in the non-self, not, in the self.
So, to be an experiencer of pleasure and pain, is not natural, in the
self. Being attached to the non-self, an embodied soul, becomes
the experiencer of pleasure and pain. It means, that the pure self,
can never experience pleasure and pain. The.pure self cannot have
two contrary states, because it is always changeless, uniform and
constant. There can be two states, in the changing non-self. The
self in spite of being uniform, having affmity with the changing
non-self, thrusts upon itself, changes and modifications, which
take place in the non-self. This is a common experience, that
we remain the same, in pleasure and pain, we do not change.
Pleasure and pain, are different from each other, but we ever
remain, uniform. But by assuming relationship, with pleasure,
we become happy, and by assuming relationship with pain, we
become sad. In reality, we are neither happy, nor sad.
Appendix-The Lord describes the distinction between 'Ksetra'
and 'Ksetrajfia' now by the names 'Prakrti' and Turusa', The
description of 'Ksetra' and 'Ksetrajfia' is from the individual
point of view while that of 'Prakrti' and rPurusa' is from the
* If a man realizes that he is the self, why should he suffer from the
fever or desire or craving?
Verse 19-20] SADHAKA-sAiiuIvANI 1483
collective point of view.

There are two divisions-one is of 'Prakrti' while the other
is of 'Purusa', The body and the world are included in the
Pralq:ti division while the Self and God are included in the
Purusa division. As 'Prakrti' and 'Purusa' are beginningless,
so is the knowledge of the distinction between the two viz.,
discrimination beginningless. Therefore from the discrimination
point of view, these two divisions are totally unrelated with
each other. Prakrti is unreal, inert and embodiment of sufferings
while Purusa is truth, consciousness and embodiment of bliss.
Prakrti is perishable, mutable and active while Purusa is
imperishable, immutable and actionless. With Prakrti there is
ever disunion while with Purusa there is ever union. At the
beginning of the Gita the Lord has described this division
between the body and its possessor by the terms-c-'sanra-
sariri", 'deha-dehi', the real and the unreal etc.* Therefore it
is very essential for every striver to understand this division
and it quickly leads to Self-realization. The reason is that
identification of the Self with the body is bondage and the
realization that the two are totally different from each other,
is salvation.
Prakrti is God's potency and God is its master.t From the
knowledge point of view potency and its master-both are different
because there is change (increase and decrease) in potency but
God remains the same. But from the devotion point of view both
are one because potency can't be separated from its possessor
viz., potency has no independent existence without its master.
In order to support the two views of knowledge and devotion,
the Lord has neither stated Prakrti as 'endless' nor 'an ending
one' but has only stated it as 'beginningless'. The reason is
* 'Purusa' on the acceptance of 'ego' is named 'jiva, ksetrajfia, sariri'
and 'dehi' etc.
t 'miiyam tu prakrtim vidyiinmiiyinaIiJ. tu mahesvaram' (SvetiiSvatara. 4/10).
that if Prakrti is said to be endless (eternal), then the discipline

of knowledge will be refuted because from that point of view
Pralq.ti has no existence at all-'nasato vidyate bhavah' (Gita
2/16). If Pralq.ti is stated to be 'an ending one' (transient), the
principle of devotion will be refuted because from the devotion
point of view, Pralq:ti being the potency of God is inseparable
with Him-'sadasaccaham' (Gita 9/19). If we perceive from the
real point of view, it is clear that though the nature of Pralq:ti is
different from that of Purusa, yet both are integral.
In fact the form (nature) of God is 'entire'. It is not possible
that there is no potency in God. If God is regarded to be totally
powerless, then God will be proved to be unipresent. In Him
power may change its form or may remain unmanifest but there
can never be negation of power. Power abides in Him in its
causal form, otherwise where will potency (pralq:ti) abide besides
God? Therefore here both Pralq.ti and Purusa have been called
'beginningless' .
Link:-In the preceding verse, the Lord mentioned the Purusa,

as the cause ofthe experience, ofpleasure and pain. The question
arises, how the Purusa, is the cause. The answer follows.
~: ~~ ~~\ifI""lOIl\1
ChHOi 101:a*~~ :a~:amH~~'(i" ~~ "
purusah prakrtlstho hi bhunkte prakrtijangunan
karanam gunasango'sya sadasadyonijanmasu
When the spirit (purusa) seated in matter (prakrti) enjoys the
modes born of prakrtl (matter), attachment to the modes becomes
the cause of its birth, in good and evil bodies. 21
Comment:-
'Puru~a" prakrtistho* hi bhUJikte prakrtijanglU).an'-In
* Here the term 'Prakrtistha' (seated in the Matter) denotes 'Sarirastha'
fact, the spirit is not seated in Matter (body). But because of

its identification with a body, it assumes the body as '1', and
'Mine', and is thus said to be seated in the body. Such a spirit,
experiences pleasure and pain, in agreeable and disagreeable
circumstances. This is said by the way that the spirit enjoys
the modes born of Matter.
As in a bus accident, the bus driver is held responsible for
an accident because of his attachment (responsibility) to the bus,
and so he is punished. It is because of the spirit's attachment to
the body, that it (the spirit) enjoys the fruit of action performed
by the body. If it is not attached to a body and it feels all actions
to be performed by Prakrti alone, (Gita 13129), it will not have
to accept the fruit of actions.
'Karanam gunasango'sya sadasadyonijanmasu'-Good wombs
are those, in which there is abundance of pleasure, while bad
ones are those, that bear much pain. The spirit, takes birth in
good and evil wombs, because of its attachment to the modes,
born of Prakrti.
The three modes-Sattva, Rajas and Tamas, are born of
Prakrti. All the worldly objects and actions, are born of the modes
of Prakrti, When the spirit attaches itself, to these modes, it has
to take birth in good or bad wombs. If it is not seated in the
body and has no feeling of 'I'ness and 'Mine'ness in this body,
but remains established in the self, it will not be an enjoyer of
pleasure and pain. It will become equanimous in pleasure and
pain i.e., will become 'Svastha', (Gitii 14/24). It can establish
a relationship with Nature, or it can get fixed in the oversoul.
It cannot merge in the non-self, because non-self (Matter) is
perishable, while the self is eternal. Both, belong to two different
(seated in the body). Here is the context of 'Purusa and Prakrti', So the Purusa
is said to be seated in Prakrti, In fact the spirit is not seated ill the body,
but by not realizing its situation in the self, it assumes its identification
with the body.
classes. But its getting established in the oversoul, is axiomatic,

as both are of the same class. Bondage is unnatural to it, while
identity with the oversoul is natural to it. Bondage is painful to
it, while merger in the oversoul is pleasant to it.
In the ego of the self, where there is discriminative faculty,
to know a distinction between, Pralqti and Purusa, there only
exists ignorance to assume identity, with Prakrti, By assuming
identity, this PurusaIs called 'Pralqtistha' (seated in Nature), and
the sense of 'I' and 'mine' increases. This is attachment, to the
modes of Pralqti. This attachment binds him (Purusa) (Glta 14/5)
and therefore, he meets with destiny, according to predominance
of the modes, of Nature (Gita 14/18).
Appendix-The Lord in the second half of the nineteenth
verse and. in the first half of the twentieth verse has described
'Prakrti', and in the second half of the twentieth verse and here
in this verse, He has described 'Purusa'.
Attachment to objects, persons and actions is 'gunasanga'
(attachment to modes) which is the cause of birth and death.
Attachment to the modes is transient while detachment from the
modesis eternal. Detachment is natureof the Self-e- 'asango'hyayam
purusah' (BfhadliA/3/15). If we are not attached to the transient
or the modes, we can't follow the wheel of birth and death.
'I' is inert (non-self) (Pralqti) and 'am' is sentient (self)
(Purusa) and 'I am' -this is the identification of the Self with the
non-Self. In 'I am' there is the sense of doership and enjoyership.
If 'I' does not remain, then 'am' will not remain but 'is' will
persist. As there is no identification of a lump of iron with fire, so
the lump of iron remains lying on the earth, while fire from this
hot lump of iron merges into the formless fire-element, similarly
'ego' perists in Prakrti and 'am' (being a form of 'is') merges
into 'is'. In 'is' there is neither doership nor enjoyership. It means
that 'am' is attracted towards pleasures, 'is' is not attracted;
'am' becomes the doer and enjoyer, 'is' does not become the
Verse 22] SADHAKA-SArlUIvANI 1487
doer and enjoyer. Therefore a striver instead of assuming 'am'

should assume only 'is' viz., he should realize it.
Everyone realizes that pleasures and pains appear and
disappear while the Self ever remains the same. Even the most
sinful person realizes this fact. In spite of realizing this fact, a
man feels happy and sad with the fleeting pleasures and pains.
The reason is that attachment to pleasure and fear of pain do not
let him realize that he is different from pleasure and pain-this
discrimination does not work. In facta man (the Self) does not
feel happy and sad at all but he, identifying the Self with the
body, assumes himself to be happy and sad. It means that pleasure .
(happiness) and pain (sadness) are based on his indiscriminative
assumption only.
Link:-In the preceding three verses, Prakrti (Matter) and

Purusa (Spirit), were described. In the next verse, there is a
description of Purusa, in particular.
dQsU!11Q;a1 ~ ~ ~. ~sat: I
Q'lQI~fu i:41"1m1 ~sf~"1'6tl1: 1R: II ~~ II
upadrastanumanta ca bharta bhokta mahesvarah
paramatmeti capyukto dehe'sminpurusah parah
The Soul (Purusa) having been vested within the body is called
a 'witness', because he gives consent, he is called a 'permitter'; as
he assumes that he sustains the body, he is called a 'sustainer';
as he experiences pleasure and pain, he is called 'experiencer';
being the master of the body he is 'Great Lord' (Mahesvara),
Really speaking, this Purusa by his own nature is the Supreme
Soul. In spite of, His residence in the body; he is untainted and
unattached. 22
Comment:-
'Upadrastanumanta ca bhartii bhoktii mahesvaraht-s-The
Purusa (Spirit), is eternal, all-pervading, immovable, constant

and everlasting (Gita 2/24). As the Purusa, observes the 'body,
an evolute of prakrti, He becomes a witness.
He, is the permitter, because He gives advice and permission,
in the performance of actions.
He, by identifying himself with the individual body, sustains
the body by providing food, water and other necessities, and
protects it from cold. and heat etc. So, He is the sustainer.
By identifying Himself with the body, He undergoes all sorts
of experiences. He experiences pleasure and pain, in favourable
and unfavourable, circumstances. So, He is the experiencer.
He regards Himself, as the Lord of the body, senses, mind,
intellect, wealth and property etc. So He is called the Great Lord.
'Paramatmeti capyukto dehe'sminpurusah paral}'-The Spirit,
dwelling in this body, is really the same, which has been termed
as the 'Supreme Soul', in the scriptures. In spite of its residence,
in the body, it has no affmity with it. Though it dwells in the
body, it neither acts, nor is tainted (13/31).
In this verse, the Spirit dwelling in the body, has been called
by different names, as a man is called by different names (such
as father, uncle, brother and grandfather etc.,) according to the
relationship it bears, though it is the same.
Appendix-In fact the Purusa (spirit) is transcendental
(untainted and unattached) but having relationship with others,
he becomes a witness, a permitter etc. As a man becomes a
father by having relationship with a son, he becomes a son by
bearing relationship with the father, he becomes a husband by
bearing relationship with the wife and he becomes a brother by
bearing relationship with a sister. All these relations are in order
to perform one's duty, rather than to have the sense of mine
(possession). The real Self is totally unattached and untainted.
Here the purpose of giving several epithets such as 'upadrasta'
Verse 23] sADHAKA-SMuIvANI 1489
(witness), 'anumanta' (permitter) etc., is to express unity that

the Self is only one. In the topic of knowledge the description
of both Prakrti and Purusa is important. Therefore here all the
terms such as 'upadrasta', 'anumanta' and 'Isvara' etc., are to
be taken to stand for (denote) Purusa.
Link:-Having described 'Prakrti' and 'Purusa', from the

nineteenth verse to the twenty-second verse, the Lord in the next
verse, declares the reward of knowing the two, in reality.
'lf~~~~~·~:~1
~ ~sf1:r ';f ~ ~sRoI\i114d II ~~ II
ya evam vetti purusam prakrtim ca gUJ,laiJ, saba
sarvatha vartamano'pi na sa bhuyo'bhljayate
He who thus knows Purusa (Spirit) and prakrtl (nature) together
with its modes, though he acts in everyway (whatever state of life
he may be in), he is not born again. 23
Comment:-
'Va evaritvetti purusam prakrtlm ca gW;:UliJ:t saha sarvatha
vartamano'pi na sabhiiyo'bhijayate'-Here the term 'Evam'
(thus), denotes that the Spirit is different from, the body. He
who knows this difference in reality, while performing his duty
according to his caste, creed, stage of life and circumstances
etc., is not reborn. He knows that prakrti with its evolutes,
modifications and instruments etc., which appears in the form
of universe, is different from the Self. So he is not born again,
because attachment to the modes of nature, is the cause of its
birth (Gita 13/21).
Here, the expression 'Sarvatha vartamano'pi' (acts in anyway),
does not involve forbidden actions, because he who knows prakrti,
with its modes as different from the self, can have no desire
to gain the unreal. When he has no desire, forbidden actions
1490 SRlMADBHAGA v ADGtrA. [Chapter13
cannot be performed by him, because desire is the only cause

of forbidden actions (Gita 3/37).
The Lord, exhorts a striver, to know the self in reality and
that there is no action, in the self. So he can be neither an agent,
nor an experiencer. When he realizes, that he is not an agent.
(doer), his pride of doership comes to an end, and so he has no
desire for fruit of action, which are naturally performed by him
according to the ordinance of the scriptures. Having transcended
the gunas, (modes of nature), he is not born again.
Appendix-The expression 'dehe'smin purusah parah' used
in the preceding verse is explained in this verse. He whose
discrimination has been aroused viz., 'dehe'smin purusah parah'
has been realized, he, in spite of performing his duty according to
his order-stage of life (varnasrama), remains untainted. In fact
a man (the Self) is untainted, but being attached to the modes, he
gets tainted and follows the cycle of birth and death (13/21). The
modes are related with Prakrti, not with Purusa (13/19-20).
The term 'api' used in the expression 'sarvatha vartamano'pi'
means that he, in spite of acting in everyway, like the person
who is attached to the world, remains unaffected (Gita 3/25).
'Na sa bhiiyo'bhijayate'-As butter once churned out of
the curd does not become curd by mixing it with whey again,
similarly having renounced relationship with the modes born of
Prakrti, a man is not bound by modes again. He merges into
Brahma viz., as Brahma is free from birth and death, so does
he become free from the cycle of birth and death.
In the thirty-first verse of the sixth chapter the expression
used is 'sarvatha vartamano'pi sa yogi mayi vartate', while here
the expression is 'sarvatha vartamano'pi na sa bhiiyo'bhijayate'.
In the expression 'sa yogi mayi vartate', the words used in the
sixth chapter, are in the context of attainment of love, while
in the expression 'na sa bhiiyc'bhijayate' the words used here,
are in the context of Self-realization. In both states of love and
Self-realization, there is no attachment to modes. The difference

in the two is that in Self-realization, there is emancipation from
birth and death but in love besides emancipation (salvation), the
devotee attains oneness with God.
Link:-In the preceding verse, the Lord explained that the

true knowledge ofprakrti and Purusa, is the means ofbeingfree,
from rebirth. Now, curiosity arises, whether there is any other
means also to be free from rebirth i.e., to attain salvation. So,
the Lord mentions four means, in the next two verses.
WIZ\~I(qf.r~~:cI«I(qI~ql(q~11
~ fll&:eQ~ 4)i1~ ~ ~ II ~~ II
dhyanenatmani pasyantl kecldatmanamatmana
anye siIikhyena yogena karmayogena capare
Some perceive God in their own self by the self through
meditation; others by the discipline of knowledge, and still others
by the discipline of action. 24
Comment:-
'Dhyanenatmanl paSyanti kecidatmanamatInana'-Strivers, by
meditation on the Supreme Soul, Who is formless and attributeless,
as well as, endowed with attributes and form etc., (as described in
the twenty-seventh and twenty-eighth verses of the fifth chapter,
from the tenth to the twenty-eighth verses of the sixth chapter and
from the eighth to the fourteenth verses of the eighth chapter),
according to their faith and taste, realize, the self or God.
As by knowledge of the distinction between, Prakrti and
Purusa, one'saffmity with Prakrti is eliminated, so is this affmity,
discarded by meditation. No meditation is possible, when mind is
either in a deluded state, or in the volatile state. Meditation begins,
in the non-volatile state. When the mind is concentrated in the self,
that is the state of trance, in which there is no thought, of the world,
body or any inclination etc. Then a Dhyanayogi, by perceiving

the self in the self, by the self gets self-satisfied (Gita 6/19-20).
'Anye sankhyena yogena'-'Several strivers realize, the self
by the self, through the Discipline of Knowledge, as has been
described (from the eleventh to the thirtieth verses of the second
chapter, from the thirty-third to the thirty-ninth verses of the
fourth chapter, in the eighth and ninth verses as well as from
the thirteenth to the twenty-sixth verses of the fifth chapter and
in the fourth and fifth verses etc., of the twelfth chapter).
Here, the Discipline of Knowledge, stands for discrimination.
A devotee, following the Discipline of Knowledge, discriminates
between the real and the unreal. The real is eternal, all-pervading,
unchanging, immovable, unmanifest and unthinkable, while the
unreal is transitory, kaleidoscopic, movable and it always,
undergoes modifications. Thus a devotee following this discipline,
by discriminating the real from the unreal, isolates himself from
prakrti and its evolutes and realizes, the self in the self, by the self.
'Karmayogena capare---Some strivers, attain the Supreme,
through the Discipline of Action, as has been mentioned (from
the forty-seventh to the fifty-third verses of the second chapter,
from the seventh to the nineteenth verses of the third chapter, from
the sixteenth to the thirty-second verses of the fourth chapter, in
the sixth and seventh verses etc., of the fifth chapter). A devotee
following the Discipline of Action, performs all his duties as well
as religious sacrifice, charity, penance and pilgrimage etc., for the
welfare of others. By doing so, his affinity with things, objects
and persons etc., is renounced and he realizes the Supreme.
A man, has assumed his identification with the body. In
order to do away with the assumption, he should assume his
identification with the Lord, as he identified himself with the
body. This identification with the Lord is not through senses
etc. In knowing, the oversoul through instruments, dependence
on matter subsists. Unless, affinity with Prakrti is renounced, he
cannot get himself established, in the Supreme Soul. Therefore,
Self-realization is beyond instruments.

Appendix-As in the preceding verse the Lord stated that
attaching importance to discrimination is a means for salvation,
similarly here in this verse He mentions others means such as
meditation etc., to attain salvation. In the Gita, God-realization
has been mentioned-by meditation in the twenty-eighth verse
of the sixth chapter, by Jfianayoga (Sankhyayoga) in the fifteenth
verse of the second chapter and by Karmayoga (Discipline of
Action) in the seventy-first verse of the second chapter. All these
are independent means for God-realization.
~ ~Clq\i'fI"1"d: ~(qI;:Q~ aqlfld I

'cl'sftr ~(H~CI ~ ~q:(llIOII: II ~~ II
anye tvevamajanantah srutvanyebhya upasate
te'pi catitarantyeva mrtyum srutiparaya:r,a....
Others ignorant of this (Discipline of Meditation, Knowledge
and Action) hearing from others, celebrated souls worship; and
they too go beyond death, by their devotion, to what they have
heard.2S
Comment:-
'Anye tvevamajanantah srutvanyebhya upasate te'pi
catitarantyeva mrtyum srutiparaY3l}aI}.'-Strivers, who have a
keen desire but who cannot understand in full, anyone of the
Disciplines of Meditation, Knowledge or Action, by listening to
liberated souls, and by obeying them promptly, realize the self.
As a poor man, receives money from rich people, by carrying out
their wishes; a devotee, receives divine knowledge, by obeying
great souls. But the difference is, that money is gained when a
rich man offers it, and obedience to great souls naturally, leads
a man to realize God, Who is automatically attained, as payment
of the money, depends on a rich man and his will, but God-
realization does not depend, on anyone.
1494 SRIMADBHAGAvADGlTA [Chapter13
A man regards the body's death as his own by identifying

himself with his body. Those, who rely on theadvice of saints
and great souls, and act according to it, their assumed affmity,
with the body is renounced. So, they go beyond death i.e., they
become free from the assumption, by which they regarded the
death of a body, as their own death.
Such strivers, who rely on the advice of great souls, are
divided into three categories:-
(1) Those, who do not desire worldly enjoyment, but have
only yearning for God-realization; and the great soul they depend
on, is really exalted, they attain God-realization, quickly.
(2) Those who have a desire for God-realization, but their
mundane desires have not perished, by obeying great souls, first
they will be free from worldly desires, and then will attain God.
(3) Strivers who only aim at God-realization, even though, the
saints whom they obey, are not exalted souls, will realize God,
by His grace, because He being omniscient, knows all beings.
Actually, great souls transcend virtues and vices. If a striver
fmds fault with them, he will behold the reflection of his own
vices, because they have no vices, at all. So a striver, need not
watch their actions and behaviour. He should draw spiritual
inspiration from them. He should neither speak ill of them, nor
fmd fault with them, otherwise he cannot progress spiritually.
Appendix-The people who have no ability to understand the
scriptures and whose discriminative power is weak but have a
burning desire to go beyond death, such people also by obeying
the liberated exalted souls, go beyond death.
In the Upanisad, there is an anecdote. Satyakama, the son of
JabaIa went to sage Gautama so that Gautama might preach him
the gospel. The sage gave him four hundred lean and feeble cows
and ordered him to tend them. Satyakama enthusiastically said,
"1 shall return only when their number increases to a thousand."
Having said this, he carried them to the forest and began to rear
Verse 26] SADHAKA-SANJIvAN! 1495
them there. After several years when their number was increased
to a thousand, then a bull said to him, "Our number has increased
to a thousand, therefore you should take us back to the preceptor
(teacher)." Having said this, the bull preached him the gospel of
the first pada of Brahma. The next day Satyakama started for
the seminary with the cows. On the way Agni preached him the
gospel of Brahma's second pada; Hamsa preached him the gospel
of Brahma's third pada and Madgu (an aquatic bird) preached
him the gospel of the fourth pada of Brahma. Thus on the way
having gained knowledge of the Supreme, he came back to sage
Gautama. When the teacher asked him, he narrated the whole
anecdote and requested the teacher to preach him the gospel in
his own words. Then Sage Gautama preached him the gospel
(Chandogya. fourth chapter, fourth to ninth khanda) (portions).
In this way only by obeying an enlightened liberated exalted
soul, Satyakama attained Self-realization.
Link:-In the preceding verse, the Lord declared that those

strivers who worship after hearing from others too, go beyond
death. Now a question arises, what causes death? The Lord
answers the question.
ltIc:h"fl>WI Iltd mS'€lffi fCi ·~;U q'NI*·q'l'
• ~~II ~~ II
yavatsafijayate kificftsattvam
sthavarajangamam
k~etrak~etrajfiasarityogattadviddhi bharatarsabha
Whatever being is born, moving or unmoving, 0 best of the

Bharatas (Arjuna), know it all as emanated from the union of the
field (ksetra) and knower of the field (ksetrajfia), 26
Comment:-
'Yavatsaiijayate kiiicitsattvarilstl}avarajmigamam ksetraksetrajfia-
samyogattadvlddhibharatarsabha'i--'The unmoving creation, such
as trees, plants, creepers, grass and mountains etc., and moving
1496 S~ADBHAGAVADGtrA [Chapter 13
beings, such as human beings, gods, beasts, birds, insects and

fishes etc., (living on the earth,in the water and the sky)-all
are born, of the union of Ksetra (field),and Ksetrajfia (knower
of the field).
All the perishable objects, which appear and disappear,
are included in 'Ksetra', which the knower of this Ksetra, ever
remaining the same, is Ksetrajfia, Affmity of the Ksetrajfia (Spirit),
with Ksetra (body), in the form of 'I'ness and 'Mine'ness, is the
union of the spirit and the body. It is because of this assumed
union, that the spirit has to be born, as moving and unmoving
beings. This union has been called, 'attachment to the modes
of nature', in the twenty-first verse. It means, that the eternal
spirit by identifying itself with the kaleidoscopic prakrti and its
evolutes, body etc., assumes itself as perishable.
[The birth of moving, as well as, unmoving beings, has been
denoted by the term 'Safijayate' (Is born) and the death will be
denoted by the term 'Vinasyatsu' (perishing), in the next verse.]
'Tadviddhi bharatarsabha'<-Lord Krsna, exhorts Arjuna to
know the fact that the contact (identification) of the spirit with
the body, is responsible for its rebirth. So, if it does not assume
its identification, with the body, it will not be reborn.
Appendix-Here within the expression 'yavatsafijayate' all
the creatures born from the womb, born from an egg, sprouting
from the ground, born of perspiration, water creatures, sky
creatures (birds) and land creatures, men, gods, manes, ghosts,
evil spirits and devils etc., should be included. The same fact
has been pointed out in the sixth verse of the seventh chapter
by the expression 'etadyonini bhiitani'.
In the topic of devotion, the Lord, having stated the two-
fold prakrti-e-tpara' and 'apara' as His, declared, "All beings
have evolved from this twofold prakrti and I am the origin of
the entire creation and it dissolves in Me" (Glta7/6). But here
in the topic of knowledge, the Lord declares that all beings are
born of the union of 'Ksetra' and 'Ksetrajfia'. It means that in
Verse 27] SADHAKA-SAN'J1vANI 1497
the topic of devotion He draws a devotee's attention towards

Him because a devotee has firm faith in Him.: God is his means
as well as end. But in the topic of knowledge the Lord draws
attention towards the 'Ksetrajfia' (Self) that identification of
'Ksetrajfia' with 'Ksetra' has led the man to the bondage of
birth and death. Here the question arises that there is attraction
and union between the objects of the same class, then how has
there been a union of 'Ksetrajfia' (the Self) with the inert (the
non-Self)? The answer is that as there can't be union of day and
night, similarly there can't be union of 'Ksetrajfia' and 'Ksetra'.
But being a fragment of God, 'Ksetrajfia' has this power that it
can draw an object belonging to a different class and can assume
its affinity with that object. God has bestowed this freedom upon
this being. But he has misused this freedom viz., he instead of
assuming his affmity with God, has assumed his affinity with
the world and has thus got entangled in the wheel of life and
death (GIla 13/21).

identification of the spirit with the body, leads the spirit to birth
and death. Now, the question arises what should a man do, to
be free from the cycle of birth and death. The Lord answers the
question, in the next verse.
~ ~ ~ fttB.a ~~I
fq"1~i!I~fCI'1~i!I~ <:1': ~"« ~ II ~\9 II
samara sarvesu bhiitesu ti~thantaril paramesvaram
vinasyatsvavlnasyantam yal} pasyati sa pasyati
He alone truly sees God who perceives the Supreme Lord, as
imperishable and abiding equally, in all perishable beings. 27
Comment:-
'Samarit sarvesu bhutesu---It means, that the Lord abides
equally in all beings, moving or unmoving, of various sizes, colours
1498 SRIMADBHAGAvADGITA [Chapter13
and forms, endowed with Sattva, Raja and Tama, modes of nature.
The Lord, in the second verse of this chapter declared, "Know
Me as the Knower of the field (Ksetrajfia) in all fields (Ksetras)",
As the Lord identifying Himself with the spirit (Ksetrajfia), there
said, that He is the spirit in all the bodies, here also points out
that He abides, equally in all beings.
'Ti~thantam'-All beings undergo birth, life and dissolution;
they are born in the cosmic dawn and dissolve in the cosmic
night. They are born in various species. In other words, they
are always circulating. They do not remain constant, even for a
moment But the Lord remains constant, uniform and the same,
in all these revolving beings.
'ParameSvaram'-God, is the Supreme Lord, of all beings who
regard themselves as the Lord of someone or the other. He is the
supreme Lord, of the entire creation, sentient or insentient
'VinaSyatsvavinaSyantarit yah paSyati sa paSyati'-He truly
sees, who perceives the imperishable Supreme Lord, the same,
without any modifications, in all perishable beings. It means,
that he who sees his own self, identified with a body does not
see truly, while he who sees his self, identified with the Lord,
sees truly.
In the second verse of this chapter, the Lord declared, "It is
the knowledge of Ksetra (prakrti or matter) and Ksetrajfia (Purusa
or Spirit), which I regard as true knowledge." The same fact,
has been mentioned by the Lord here, when He declares, "He
alone truly sees, who realises the Supreme Lord, as imperishable
and abiding equally, in all perishable beings." It means, that
in the union of Ksetra (Matter) and Ksetrajfia (Spirit), Ksetra
ever undergoes modifications, while Ksetrajfia always remains
the same. Similarly, all beings are born and then their bodies
perish, but the Supreme Lord, ever "remains the same, in all
conditions and circumstances.
In the preceding (twenty-sixth) verse, the Lord explained
that whatever being is born, know it as emanated, from the
union of Ksetra, and Ksetrajfia. Out of the two the Ksetra

ever undergoes modification, while there is no modification at
all in the Ksetrajfia. Soa striver, should realize this fact, that
matter is constantly separating, from the self. In this verse, the
Lord explains, that a striver should realize his identity with the
Supreme Lord, Who is imperishable and Who abides, equally
in all perishable beings.
Appendix-As in the sky sometimes there is light of the
sun, sometimes it is dark, sometimes there is a cloud of smoke,
sometimes the sky is overcast, sometimes there is lightning and
thundering, sometimes it rains, sometimes it hails and sometimes
different kinds of sounds are produced, but the sky does not
undergo any change; it remains the same-untainted, unaffected
and immutable. Similarly in the omnipresent Entity sometimes
there is new creation and fmal annihilation, sometimes there is
creation and annihilation, sometimes there is birth and death,
sometimes there is famine, sometimes there is flood, sometimes
there is an earthquake, sometimes there is a terrifying war but
there is no difference in that Entity. There may be a lot of
topsyturvydom but that Entity ever remains the same-untainted
and immutable. This immutability is natural while modifications
(attachment) are unnatural and assumed. A person may be bound
or liberated, he may be sinful or virtuous, this immutable Entity
prevails equally in both of them.
As the Ganges flows continuouslybut the bedrock, over which
it flows, ever remains fixed. Sometimes the water of the Ganges
is pure and clean, sometimes it is mixed with dust; sometimes
water is lessened while sometimes it is in flood, sometimes the
water becomes warm, sometimes it is cool; sometimes the speedy
flow of water causes sound, sometimes it becomes calm. But
the bedrock remains as if is, it does not undergo any change.
Similarly sometimes there are fish in water, sometimes creatures
such as snakes etc., come flowing, sometimes planks or beams
come swimming, sometimes flowers appear flowing, sometimes
rubbish, filth and dung etc., appear flowing, sometimes a dead
1500 SRIMADBHAGA vADGIT A [Chapter 13
body seems floating and sometimes a living person comes

swimming. They all appear and disappear but the foundation
stone remains the same fixed, unaffected and immutable. Similarly
space, time, objects, persons, actions, states, circumstances and
incidents etc., are continuously changing but the Self (divine
Entity) ever remains immovable. All changes and destruction
occur in space and time etc., but not in the self.
'Yah pasyati sa pasyati'<-This expression in the fifth verse
of the fifth chapter has been used about the means and here in
this verse it has been used for the end (perfection). The same fact
will be pointed out ahead in the sixteenth verse of the eighteenth
chapter by the negative inference that he who looks upon the
pure Self as the doer, that man of perverse understanding, does
not see right-'na sa pasyati durmatih'.
t=Pt=P'#I/fPJt=Pt=P
Links-s-In the next verse, the Lord declares the reward of
the vision of a person, who sees the Lord, as imperishable and
abiding, equally in all beings.
~~~~~l
~ 'fu'1(O<'l11 (iOt"11 (iOt1;; (Kfr~Tfu -qU ~ II ~ c II
samam pasyanhl sarvatra samavasthitamlsvaram
na hinastyatmanatmanam tato yati pararh gatim
He who sees the Lord present, equally everywhere, realising
this he does not destroy himself by the self, therefore, he reaches
the Supreme Goal. 28
Comment:-
'Samara PaSyanhi sarvatra samavasthitamiSvaram'-The person
who beholds the Lord, pervading the entire universe, the sentient
and the insentient, the moving and the unmoving beings i.e., he
realizes his identity with Him, does not kill the self, by the self
i.e., does not follow a cycle of birth and death.
On the other hand, a person, who by identifying himself
with a body regards its fitness, sickness, birth and death etc., as
his own, destroys the self by the self i.e., leads the self, to the
cycle of birth and death. It means, that identity of the self, with
the body, leads a person to a downfall and he has to follow, the
In fact nobody can kill himself, as the self is indestructible.
Moreover, nobody wants to make himself non-existent. In fact, to
assume identity with the body, is to commit suicide; to degrade
himself and put himself into the cycle of birth and death.
'Tato yati param gatim'-A person (self), who by identifying
himself with the body, had to take birth in good and evil bodies, by
realizing his identity with the Supreme Lord, attains the Supreme
Goal, viz., the Supreme Lord, Who is ever attained.
I A Vital Fact I
The Lord, pervades everywhere, every time, every person,
thing, incident, circumstance or action, equally. If He is hard
to be attained, what is easy to be attained? We can attain Him,
wherever we desire. In fact, the seemingly existent world, does
not stay even, for a' moment. In the world, there is nothing but
change. It is a mass of change only. As, when an electric fan
moves speedily, it seems like a circle and its blades appear like
the circle and they go out of sight, similarly, the world seems to
exist and the Lord like the blade Who really exists is not seen.
Actually it is only God who exists.
Did these bodies, which appear today, exist, a hundred
years ago? Will they exist after a hundred years? If the answer
is 'No', it means that they do not exist at present, also. The
reason is that, whatever does not exist at the beginning, and at
the end, has no existence in the middle also. But God, existed
even before creation, will exist after dissolution and also exists
now. Thus, the world is actually non-existent, while God exists
always. But the world seems to exist, by ignorance, because of
God, who is existent.
If delusion perishes, the world will not appear to exist, only

the Lord will be seen-The Supreme is all' (Gila 7/19). As in
different ornaments made of gold, there is nothing else, besides
gold, in the entire universe there is nothing else, but the Lord.
The Lord, existed in the past, He exists now and He will exist
in future. The only aim of human life, is to realize Him.
If a person instead of realizing God, gets entangled in the
world, it is not human, it is beastly. This beastliness, is to be
renounced. So a striver, should behold the imperishable Lord,
in all the perishable beings. If he beholds the perishable and not
the imperishable, he commits suicide.
In the Mahabharata also, it is mentioned that he who in spite
of being imperishable, holds the spirit as perishable, which of
the sins has not been committed, by such a suicidal thief?
He, who beholds the Lord, pervading the entire universe
equally, does not commit suicide but realises the Supreme Goal.
But, he who, instead of beholding the Lord pervading the entire
universe, beholds the universeand the body only, commits suicide,
and instead of attaining the Supreme Goal, follows, a cycle of
birth and death. So a man, should lift himself by himself, he
should not degrade, himself (Gita 6/5).
As a face, reflected in the looking glass, and an elephant,
seen in a dream are not real, this universe in spite of, having
no existence of its own, seems to exist. If a striver, has a belief
that the Lord exists, and the universe only seems to exist, he
will realize the fact, in the course of time. When a striver is at
Vmdavana, he has not to remember this fact or he has not to
fix it in his mind by constant repetition, but he has not the least
doubt, about it. Similarly, if a striver assumes the existence of
the Lord firmly, even though he may not see Him now, he will
realize His existence, because the unreal has no existence and
the real cannot remain concealed, for a long time.
Appendix-In fact in the twenty-seventh and twenty-eighth
verses there is description of the Self (Soul) but because of the
Verse 29] S.ADHAKA-SAIIUlvANI 1503
use of words 'Paramesvara' (Supreme Lord) and 'Isvara' (Lord)

in these verses, the Supreme Lord has been described in the
explanation (comment) because the Self is identical with the
Supreme Soul (Gila 13/22).
.Link:-In the twenty-sixth verse, the Lord talked about the

union of Ksetra (Matter) and Ksetrajiia (Spirit). There are two
ways to be free from this union-realizing one's identity with
the Lord, and renouncing one's assumed affinity with Prakrti
(Body). The former, has been discussed in the preceding two
verses. Now He explains the latter, in the next two verses.
!l4ifitaCi ~~fWii!:lqIOIiR flci~l: I

<:f: ~ ~1(qI"'1qChfift 'fI' ~ II ~~ II
prakrtyaiva ca karmani kriyamaJ}.ani sarvasah
yal:t pasyati tathatmanamakartaram sa pasyati
He who seesthat all actions are performed only by nature (prakrtl),
and that the self (atIna) is not the doer, he verily sees reality. 29
Comment:-
'Prakrtyaiva ca karmanl kriyamanan] sarvasah'<-In fact,
the self or the Absolute, is equanimous, tranquil and devoid of
modifications, while His potency, prakrti, is full of activities.
Though prakrti is also said to be devoid of activity, at the time
of dissolution, yet on reflection, it becomes clear that it starts
its activity in subtle form, towards the creation, at that time,
also. That subtle activity, is known as non-activity, because in
that state, there is no activity of the creation of the universe.
From the beginning of the creation, to its middle, prakrti moves
towards creation, while after its middle, it starts moving towards
dissolution. If prakrti is said to be inactive, during dissolution
and fmal dissolution, how can there be beginning, middle and
end of dissolution, and final dissolution? It means, that activity
goes on in subtle form, even during dissolution, During a state
of creation, there is more activity, while during the state of

dissolution, there is less activity.
The sun rises in the morning. Its light increases from morning
to noon, and decreases, from noon to evening. From evening
to midnight, it grows darker, while from midnight to morning,
darkness decreases. Actually the juncture of light and darkness is
noon, and midnight, nor morning and evening. Thus the process
of light and darkness, goes on continuously. Similarly, Prakrti
undergoes activity, during creation as well as dissolution, new
creation, as well as, fmal dissolution. *
When a man (Spirit) identifies himself, with active prakrti,
the activities performed by the body seems to him, to be his
own activities.
'YaI} paSyati tathatmanamakartaram sa paSyati'-All the
actions, such as eating, drinking, walking, moving, rising, sitting,
sleeping, waking, meditating and trance etc., which go on in the
gross, subtle and causal bodies, are performed by prakrti, not by
the self, because the self is without action. He who intuits this
reality, realizes that he himself, is a non-doer.
Here, the activities are said to be performed by Prakrti, while
in other verses, they are said to be performed by the modes
of Prakrti, or by senses. These statements, though apparently
different, are basically the same. Prakrti is the cause of gunas
and senses. GUI:laS are the evolutes of prakrti and senses are the
evolutes of gunas, So all actions performed by prakrti or gunas
(Modes of Prakrti) or senses are performed, by Prakrti,
Appendix-All actions are performed by Prakrti, not by
the Self. In the Gita the actions, performed by 'Prakrti', have
been described in several ways such as-actions performed by
the modes of nature and actions performed by senses etc., as
all actions are performed by the modes of nature-'prakrteh
* The duration of the new creation is measured by the sun. But at the
time of final dissolution when even the sun is merged, time is measured by
the only means, the eternal, imperishable Lord. /
kriyamanani gunah karmani sarvasah' (3/27); the modes are

acting on the modes-s-tguna gunesu vartante' (3/28); there is
no doer other than the modes-v'nanyam gunebhyah kartaram
yada drastanupasyati' (14/19); Senses move among the Sense-
objects-e-tindriyanindriyarthesu vartante' (5/9) etc. It means
that all actions are performed by 'Prakrti' only. Therefore Prakrti
is never inactive in the least, while in the Self there is never
any activity in the least. Therefore in the GHa, it is mentioned
that the Sankhyayogi, who knows the truth, believes that he does
nothing at all-'naiva kiiicitkaromiti yukto manyeta tattvavit'
(5/8); he neither acts himself nor causes others to act-'naiva
kurvanna karayan' (5/13); the Self in spite of dwelling in the body
neither acts nor is tainted-s-tsarirastho'pi kaunteya na karoti na
lipyate' (13/31); he who assumes the Self as the doer, that man
of perverse understanding does not see right because his mind
is impure (untrained)- 'tatraivam sati kartaramatmanam ~,
(18/16) etc.
<:rc{T I
mr ~ ~ fCl'kllt ~ flUlEJd oc:r II ~o II
yada bhiitaprthagbhavamekasthamanupasyati
tata eva ca vistararn brahma sampadyate tada
When he realizes, that the manifold state of beings is centred
in prakrti, and evolve from that prakrti alone, then he attains
Brahma.30
Comment:-
[Prakrti can be seen in two forms-actions and things (objects).
In the twenty-ninth verse, there is mention of how to renounce
affinity with actions, while in this verse there is description of
how to renounce, affinity-with objects.]
'Yada bhiitaprthagbhavamekasthamanupasyati tata eva ca
vlstaram brahma sampadyate tada'-When a striver, realizes
the whole variety of beings, whether born from the womb or
1506 SRlMADBHAGAVADGITA. [Chapter 13
egg and ground or sweat, with gross, subtle and.causal bodies,

as centred in Prakrti, he attains Brahma.
The bodies, names, shapes, forms, mental projections, qualities,
modifications, birth, sustenance and, death, of all beings of the
three worlds, are born of prakrti. The bodies of all beings,
evolve from prakrti, rest inprakrti and merge in it. He, who
realizes this fact, attains Brahma i.e., he realizes the Self or the
Absolute. Actually, Brahma is already attained, it was only the
affinity with Prakrti, which was an obstacle to this attainment.
When he realizes, that all beings rest in Prakrti, and are born
of Pralqti, he realizes, the axiomatic self.
All the moving and unmoving bodies, born of the earth,
rest on the earth, undergo changes and activities*, on the earth
and merge in the earth. It means, that they are nothing else,
besides the earth. Similarly, all bodies of beings, are born of
Prakrti, rest in it and merge in it. So, they are nothing else,
besides prakrti, In the same way, the self always rests, in the
Supreme Soul. Though it undergoes modifications, because of
its assumed affinity with prakrti; yet really, it is unattached. If
a person, realizes this fact, he attains, Brahma.
Attachment and aversion, are born out of affmity with prakrti.
A man, perceives virtues in others, if he has attachment for them,
but perceives vices, out of aversion. So, this veil of attachment
and aversion, conceals reality. But, when a striver, realizes that
his so-called, gross, subtle and causal bodies, as well as the bodies
of other beings, emanate from prakrti, rest in it, and merge in
it, then he realizes the negation of the three bodies in the self,
the veil of attachment and aversion is removed, and he realizes
God, Who is ever realized.
Appendix-In the preceding verse there is mention of the
* There are two kinds of activities-those which happen (occur) and

those which are performed, The growth of a boy to youth and old age are the
activities which happen while eating and drinking etc., are the activities which
are performed, All these activities take place in bodies.
Verse 31] SADHAKA-sAJiilJIvANI 1507
person while in the verse there is mention of time.

In the topic of devotion, the Lord declares that diverse
feelings of creatures emanate from Him alone-'bhavanti bhava
bhiitanarh matta eva prthagvidhah' (10/5); but here in the topic
of knowledge, He declares that diverse feelings of creatures are
centred in 'Prakrti'. It means that where there is the distinction
between the real and the unreal, there all the feelings are centred
in the unreal but where there is the description of the entire form
of God, there all feelings emanate from Him. In the entire form,
the real and the unreal-' All is God'-'sadasaccaham' (9/19).
Link:-In the next verse, the Lord describes the self, to whom
Brahma is attained, which has been mentioned in the preceding
verse, and which in the twenty-second verse of this chapter, has
been described, as detached from the body.
aRrfffi1aTfSniilJT'(CffiQll:rT(qJl'-11«x;(Cf.: I
~I :(h:oosftr q,1 ~ ~ ';f cnitfu ';f f("l CLld II ~ ~ II
anaditvannirguQatvatparamatmayamavyayal}
sarlrastho'pl kaunteya na karoti na Iipyate
o Kaunteya, the self being without beginning and without
attributes, is imperishable Paramatma (Supreme Soul), though
dwelling in the body, it neither acts, nor is tainted. 31
Comment:-
'AnaditvannirgUJ}.atvatparamatmayamavyaya\t'-As has been
mentioned in the nineteenth verse also, the self is without beginning.
But there prakrti has also been called, beginningless. So what is
the difference between the two? In response to this question, the
Lord explains, that the self is without attributes (gunas), and their
evolutes, while prakrti, is full of three gunas and modifications. The
self, being free from gunas and modifications, is the imperishable
and untainted Supreme Soul.
'Sarirastho'pi kaunteya na karoti na lipyate'-The self, in spite
1508 S~BHAGAVADGITA [Chapter13
of dwelling in a body, neither acts nor is tainted.. it remains

detached, from prakrti and is attribute1ess and imperishable. It
is, neither a doer, nor an enjoyer. But, when It identifies Itself
with a body, It assumes, that It is a doer as well as, the enjoyer
of pleasure and pain. But, actually It is only an illuminator and
spectator, It is never tainted, because of being a portion of
the Lord. It ever rests in Him. The illuminator, here means,
illumination incarnate. It is not an illuminator, in relation to
the illumined.
Here the term 'Api', signifies that every embodied being, from
an ant to Lord Brahma since eternity, has been unattached and
untainted, by its own intrinsic nature. He had never any identity
with a body, as the two belong to two different classes. The body,
being an evolute of prakrti, remains seated in Matter, while the
self being a fragment of God remains, identical with the Lord.
However he may seem to be mixed up, with the body and feel
identified with the body, hisuntaintedness, is never affected.
He, ever remains untainted. He may not realize this fact, yet he
undergoes no modifications. The self, did nothing, does nothing,
was neither contaminated, nor gets contaminated.
Though the self, seated in prakrti, becomes a doer and an
enjoyer, yet in the twenty-first verse, the Lord announced, that
the spirit seated in prakrti, experiences pleasure and pain. While,
here He declares, that the self (Spirit) in spite of dwelling in
the body, is neither a doer nor an experiencer. Actually pralq.ti
and its evolute, body-both are one and the same. Actually,
the self has no connection, either with the individual body, or
the collective pralq.ti. But, it assumes itself, as a doer and an
experiencer, by identifying itself with a body, otherwise it is
neither a doer, nor an enjoyer.
Appendix-The self is without beginning while the body has
a beginning. The self is without 'gunas' (attributes) while the
body is an evolute of 'gunas'. The self is the Supreme Soul but
the body is the non-self. The self is imperishable while the body
is perishable. Therefore though an ignorant person holds that the

self dwells in the body but in fact it does not rest in the body
viz., it is totally detached from the body-'na karoti na lipyate'.
The reason is that the body is related with the world but the self
is related with the Supreme Soul (God). Therefore the self can
never abide in the body. But without paying attention to this
fact, a man assumes the self to be abiding in the body.
'Nirgunatvat'<-Though the self is devoid of gunas, yet it
is bound by being attached to 'gunas' (Gita 13/21). Outwardly
it appears that bondage is natural and salvation will be
attained by making efforts. But the fact is that salvation is natural
and a person himself paves the way to bondage. Gunas are not
at all related with the self but they are related with 'Prakrti'
(Gita 13/23). Therefore the self is without beginning, without
attributes, is the Supreme Soul, is imperishable and it neither acts
nor is tainted-all this is quite natural. A striver has to realize
this naturality of one's own.
As while residing in a house, we are different from the
house, so are we (the self) assuming to be dwelling in the body,
different from the body.
'Na karoti na lipyate'-The self neither acts nor is tainted-this
fact is not a result of any spiritual practice, but it is so by nature.
It means that in the self there is no doership-enjoyership--it is
self-evident. It needs no effort viz., nothing is to be done for
it. It means that doership and enjoyership are not to be wiped
out but they are not to be accepted in the self; but a striver has
to realize their absence because in fact they are not in the self.
Therefore a striver should realize that he is neither a doer nor an
enjoyer. Realization of freedom from doership and enjoyership in
the self (disinterestedness and freedom from the sense of mine)
is liberation from the worldly bondage. In the Gita, this point
has been declared in this way that the memory is'gained-'nasto
mohah smrtirlabdha' (18/73).
If the self is not the doer and enjoyer, then who is the doer and
1510 SRIMADBHAGAv ADGITA [Chapter13
enjoyer? Let us reflect upon it. First think over-who is a doer?

The body is not the doer because it is perishing every moment.
Mind, intellect, citta (faculty of reflection) and ego-these four are
instruments which are called internal instruments (antahkarana).
This 'antahkarana' is also- not the doer because the instrument
depends upon the doer but the doer is independent-s-tsvatantrah
karta' (Pani. chap. 114/54). An instrument is very helpful in the
accomplishment of an action (task)-'sadhakatamarh karanam'
(Pfu)i. chap. 1/4/42). Therefore without the instrument an action
is not accomplished at all. As a pen does not write independently
but that is merely an instrument for writing which depends upon
the writer (doer). Therefore an instrument is not a doer and a
doer is not an instrument. Secondly if there is doership in the
instrument, why does the self feel happy and sad? If the instrument
is happy and sad, what harm does it cause us? The true self is
also not the doer because 'I'ness is the evolute of 'Pralq.ti', then
how is this 'I'ness possible in the self which transcends 'Pralqti'?
Had there been doership in the self, it would. have never been
destroyed because the self is imperishable. Therefore here the
Lord negated doership in the self-'na karoti'.
In the eighteenth chapter also the Lord declares, "He who
assumes the self as the doer, that man of perverse understanding
does not see right because his mind is not pure" (Gita 18/16).
In fact he who is an enjoyer (experiencer) (who becomes happy
and sad) is a doer.
Now let us reflect upon-s-who is an enjoyer? The enjoyer is
neither real nor unreal. The real can't be an enjoyer because the
real lacks nothing-s-tnabhavo vidyate satah'; while the enjoyership
comes to an end-'na lipyate'. The unreal can also not be an
enjoyer because the unreal has no existence-i-rnasato vidyate
bhavah'. In the unreal there is no consciousness. Therefore in
the unreal there can't be even an imagination of enjoyership. It
means that doership and enjoyership are neither in the real nor
in the unreal. In the union of the real and the unreal also there
is neither doership nor enjoyership; because as the union of the
day and the night is impossible, so is the union of the real and
the unreal impossible. Therefore doership and enjoyership are
merely assumed-'kartahamiti manyate' (3/27). When a striver
discriminately, totally renounces attachment to the body viz.,
wipes out the sense of 'I' and 'mine' (which is actually not
there), then he remains neither a doer nor an enjoyer but only a
divine entity remains. In this way a striver, having realized the
absence of doership and enjoyership in him, is liberated viz., he
does not remain a doer or an enjoyer (experiencer) but remains
the Pure Self (Divine Entity).
'Na karoti na lipyate'-The Lord has explainedand discussed
this expression in the thirty-second and thirty-third verses of
this chapter.
Link:-How is the self dwelling in the body, not tainted?

The answer ensues:-
~ ~ m~Id\IChI~i~ I
~~~~II~~11
yatbi sarvagataril sauqmyidiikisam nopalipyate
sarvatravasthltc debe tathiitmi nopalipyate
As the all-pervading ether is not tainted because of being
subtle, so the self (atJna) permeated everywhere in the body, is
not tainted. 32
Comment:-
[In the previous verse, the Lord explained by the expression
'Na karoti' (neither acts), that the self is a non-doer, while by
the expression 'Na lipyate' (nor is tainted), He explained that
the self, is not an experiencer. But here in this verse, first He .
explains, how the self, is a non-experiencer, while in the next
verse, He will explain how the self, is a non-doer. Why has He
changed the.order? The answer is, that a man performs actions
in order to, receive its fruit. So, first he thinks of the reward,
1512 SR]MAPBHAGAVADGITA [Chapter 13
and then performs actions. Thus, the Lord asks a. striver, not to
be an enjoyer. By renouncing the fruit of action, doership, is
automatically renounced.]
'Yatha sarvagatariJ. sauk~myadakiiSarit nopaIipyate'-Ether
equally, pervading the air, fire, water and earth is not tainted
by their qualities and modifications, because of its subtle
character.
'Sarvatrlivasthitodehe tathatmlinopaIipyate'-As ether, equally
pervading the gross elements, such as air etc., .is not tainted,
so the Self pervading, all bodies is not tainted, because it is
eternal,'omnipresent, immovable, constant, everlasting,unmanifest,
unthinkable and immutable (Gita 2/24-25) and the entire universe,
is pervaded, by the imperishable Self (Gita 2/17).
Appendix-Consciousness is one but because of ego, it
appears diverse. The soul is called a fragment because it has
identified itself with ego, a fragment of 'apara pralqti' (lower
nature)- 'mamaivamso jivaloke jivabhiitah sanatanah' (Gila 1517).
If it does not identify itself with ego, there is only one
consciousness. Besides that entity all is illusion. That divine
entity is the base, support, illuminator and refuge of all illusions.
That divine entity is not unipresent but that pervades everywhere.
The entire creation (actions and objects) are within that entity.
The creation is born and perishes but that entity remains the
same. It means that the divine entity neither dwells in the body
nor in prakrti only but like the ether pervades everywhere within
and without the entire creation including all the bodies. That all
pervading entity is the self and that is Godhood. It means that
the omnipresent entity is only one. That is Yoga of the Yogis,
.thatis wisdom of the wise and that is God of devotees. A striver
should always aim at attaining that entity.
That entity seems to be unipresent because of ego. That ego
is based on the desire for pleasure. While practising the spiritual
discipline also, a striver starts enjoying pleasures-'sukhasailgena
Verse 33]. SADHAKA-SAIiuIvANI 1513
badhnati' (Gita 14/6). This desire for pleasure lingers till a striver
transcends the three gunas (modes). Therefore a striver should
be very cautious in order to ward offthe desire for pleasure.
. _.' .

Self is not tainted i.e., the Self is not an. enjoyer. In the next
verse, He will explain, how the Self is not a doer.
~ !l4CfiWI4~Cfi:·~~mr: I
~ ~ om ~ gCfiI~14ffi ~ II ~ ~ II
yathii prakasayatyekah krtsnam lokamlmamravih
ksetram ksetri tatha krtsnam prakasayatl bharata
o scion of the Bharata (Arjuna), as the one sun, illumines the
entire universe, so does the Lord of the Ksetra (spirit) light up,
the whole Ksetra (field). 33
Comment:-
'Yatha prakiiSayatyekal} krtsnam lokamimam ravil}'-One sun,
illumines the entire universe, and all activities are performed in
its light, but it has no feeling of doership. A learned Brahmana,
studies the Vedas in the light of the sun, while a hunter shoots
animals in the same light, but the light is not held responsible,
for the study of the Vedas or for hunting.
Here the term 'Loka', stands for the entire universe (fourteen
worlds), because all objects (moon, stars, fire, jewels and herbs
etc.,) are, illumined by the sun.
'Ksetram ksetrl tatha krtsnam prakasayatl bharata--Like the
sun, one Ksetri (Ksetrajfia or spirit), illumines the entire field
(bodies) i.e., all actions are performed in the light of the spirit
(self), yet the self, neither performs actions nor, does it cause
them to be performed.
The sun, illumines the gross universe only i.e., actions of
the gross universe, are performed in the light of the sun, while
1514 SRlMADBHAGAVADGrrA [Chapter 13
the self (spirit), illumines the gross, subtle and causal, all. the
three kinds of bodies, i.e., in its light, all actions of the three
kinds of bodies, are performed.
As the sun, has no pride of doership of illumining the
entire universe, nor is it tainted by the evil of partiality, the
self also remains untainted, unattached, impartial and uniform,
without having a pride of doership of infusing the light of life,
and activity into the entire universe. It is the self, which is the
base and illuminator, of all actions, things and appearances etc.,
because, nothing can exist without a base, and nothing can be
illumined, without an illuminator.
Appendix-As the sun illumines the entire universe and in
its light all the good and evil actions are performed but the sun
is neither the doer nor the enjoyer of those actions. Similarly the
self illumines all the bodies of the entire universe viz., provides
existence and agility to them, but in fact it itself neither does any
action nor is tainted viz., it is neither a doer nor an enjoyer. It
means that the pure self takes no pride in illumining the bodies
of the entire universe.
Only one, who can do a work, is responsible to do it. As
however expert a painter may be, he can't make a painting
without the material (colour and brush etc.,) similarly the self
can do nothing without the help of 'Prakrti', therefore the self
cannot be responsible at all to do any action. This is everyone's
experience that we can do nothing without the body. Therefore
the body is of use only, if we want to do an action with it. If
we don't want to do any work, then what is the use of the body?
It is of no use. If we don't want to see any object, what is the
utility of the eye for us? If we don't want to hear, what is the
use of the ear to us? In the performance of physical actions,
the physical (gross) body is used. In reflection and meditation,
the subtle body is used. In trance, the causal body is used.* If
we do nothing with these three bodies, what is their use to us?
* Trance and relapse (deviation)-both occur in the causal body. When
Verse 34] SADHAKA-sAiiuIvANI 1515
The body and the .actions performed with the body. are useful
for the world. The self is a divine entity, therefore the body and
the actions performed with the body are of no use for the self.
The self lacks nothing, it is self sufficient, therefore we need
nothing for ourselves. Besides the divine entity (self), there is
none else because the reality can be only one, not two. Therefore
we need no companion. Thus when we have no affmity with
any action (doership), nor we have any relation with the thing
to be acquired through desire, nor have we any affmity with the
possessions (sense of mine), the identification with 'Prakrti' will
be cut asunder. With the breach of identification with 'Prakrti',
the activity will take place but there will be no one as doer or
an enjoyer (Gita 13/29).
Link:-Now the Lord winds up the topic of Ksetra (Field,

body), and Ksetrajiia (knower, self), by mentioning the reward
offully grasping the difference, between the two.
~"~lIr~Clq;at ~1"1'€1~ I
~a.:t ~ ~ ~ ~ ~II ~~ II
ksetraksetrajfiayorevamantaram . jfianacak~u~a
bhutaprakrtimoksam ca ye viduryanti te param
Those, who with the eyes of wisdom, perceive the difference
between Ksetra (Field) and Ksetrajfia (the knower of the field)
and between prakrti along with its evolutes and the self (alma),
attain the Supreme. 34
Comment:-
[The Discipline of Knowledge, begins with discrimination,
and ends in real discrimination (knowledge). Discrimination,
enables a man to renounce his affmity, with prakrti and leads
him to God-realization. This fact, is mentioned here.]
affinity is renounced with the causal body, that is the natural state of Self-
realization (Sahaja Samiidhi or Sahajiivasthii).
'~etra~etrajiiayorevamantararit jiianaca~~'-Here, the

expression 'Jfianac~u~a' (eye of wisdom), denotes discrimination
between the real, and the unreal, Ksetra and Ksetrajfia, The
Ksetra, (Field) ever undergoes modifications, but the Ksetrajfia
(spirit) (the knower of the field), always remains the same and
no modification, is ever possible in it.
'Bhiitaprakrtimo~aril ca ye viduryanti te param'-
Discrimination, enables a man to renounce his connection with
prakrti, and its evolutes. When a striver realizes, that he (self),
is different from prakrti, he attains God.
This God-realization, has been explained by the Lord, by
different expressions (in the fourth verse of the twelfth chapter,
in the eighteenth and twenty-third verses as well as in this verse
of the thirteenth chapter).
In the Discipline of Knowledge, identification of the self with
the body, is the main obstacle to God-realization. So, in the first
and the second verses, the Lord discussed that the spirit (self) is
different from the body (Ksetra) (field). Then, He described in
several ways, that Ksetrajfia is different from Ksetra, Here, He
is concluding the topic by declaring, that those who perceive the
difference between Ksetra and Ksetrajfia properly, their affmity,
with Ksetra, is totally renounced.
Ksetrajfia, has accepted its separateness from God, by having
a disinclination for Him, while it has assumed its identity with
Ksetra by having an inclination for it. So, the Lord declares,
both the facts-that it has its identity with God, while, it is
totally distinct, from Ksetra. The Lord, in the second verse of
this chapter, declared its identity with God, while here He is
explaining that Ksetra has its identity, with the world. Both the
statements, mean that Ksetrajfia, has its identity, with God.
Into a pitch dark house, no one dares to go, after hearing that
it is inhabited by scorpions, snakes and thieves etc., and is also
haunted by ghosts and evil spirits. But, when a courageous person,
enters the house with a lamp, all kinds of fears are removed,
because he fmds nothing of that sort in the house. Similarly,
by having disinclination for God, Who pervades everywhere,
in the form of light, the world, appears to exist to him, and he
is haunted by several kinds of fear. But when he realizes the
reality, he comes to know, that the world has no existence, and
all his fears, are removed. Then he beholds only God, Who
pervades every person, thing and circumstance, all the time. A
lamp, has to be brought, in order to remove darkness, but this
light (God), is not to be brought from, anywhere. Therefore, a
striver, by renouncingtotally his affmity, with the world, naturally
realizes the Supreme.
Appendix-The knowledge of the distinction between 'Ksetra'
and 'Ksetrajfia' is called 'discrimination'. The strivers who having
attached importance to this discrimination, perceive the difference
between 'Ksetra' and 'Ksetrajfia' in right perspective, and realize
'Pralqti' and its evolute (body) totally different from the self,
attain God. From their view-point nothing else remains besides
the Pure Consciousness.
The Lord by the expression 'madbhavayopapadyate' (13/18)
mentioned the attainment of God endowed with attributes, while
here by the expression 'ye viduryanti te param' He mentions
the attainment of attributeless God (the Absolute). In fact the
attainment of 'madbhava' and 'param' is one and the same (Gita
8/21, 14/27).
~ dMR;frt mJittiJ/Qr;7d1«qf.(cfC't1 §'ImfqQ/q; q]J/M~

~7?JillOni.,tiQ/~ 19:r~;:r{1{ ;l~S&f11l:II~~ /I
om tatsaditi srimadbhagavadgitiisiepanisatsu brahmavidyiiyiim.
yogafiistre siikr~l)iirjunasamviide ksetraksetrajiiavibhiigayogo
niinul trayodaso'dhydyah.
Thus with OIh, Tat, Sat, the names of the Lord, in the
Supreme, the scripture of Yoga and the dialogue between Sri

Krsna and Arjuna, this is the thirteenth discourse designated:
"The Yoga of Discrimination, between the Ksetra and the
Ksetrajfia."
In this chapter, there is description of the distinction between,
Ksetra (Field, Pralqti) and Ksetrajfia (Knower of the field, spirit).
When a striver realizes, that the Ksetra, is different from the
Ksetrajfia, he realizes his union, with God. So the chapter has
been entitled "Ksetraksetrajfiavibhagayoga."
Words, letters and Uvaca (said) in the Thirteenth Chapter-
(1) In this chapter, in 'Atha trayodaSo'dhyay~' there are
three words, in 'Snohagavanuvaca', there are two words, in
verses, there are four hundred and eight words, and there are
four hundred and twenty-six.
(2) In this chapter in 'Atha trayodaSo'dhyay~', there are eight
letters, in 'Snohagavanuvaca' there are seven letters, in verses,
there are one thousand and eighty-eight letters, and there are
fifty-two concluding letters. Thus the total number of letters, is
one thousand one hundred and fifty-five. In this chapter, there
are thirty-two letters, in each verse.
(3) In this chapter there is one 'Uvaca' (said)-
'Snohagavanuvaca'.
Metres Used in the Thirteenth Chapter
In this chapter, out of thirty-four verses, in the first quarter
of the first verse and the third quarter of the eighteenth verse,
'ma-gana' being used there is 'ma-vipul3' metre; in the third quarter
of the seventeenth verse and first quarter of the thirty-first verse,
'ra-gana' being used there is 'ra-vipula' metre; and in the first
quarter of the twenty-third verse 'na-gana' being used there is
'na-vipula' metre. The remaining twenty-nine verses possess the
characteristics, of right 'pathyavaktra', Anustup metre.
II Shri Hari II
I Fourteenth Chapter I
INTRODUCTION
At the end of the thirteenth chapter, Lord Krsna said that he,
who with an eye of wisdom. perceives the difference between
Ksetra and Ksetrajfia, attains the Supreme. Now a question arises
as to what that wisdom (Jfiana) is, what its value or glory is and
how it is easily gained? The Lord, starts the fourteenth chapter,
in order to answer these questions.
Connection with prakrti and its evolutes, leads to bondage.
The Lord, in the thirteenth chapter, explained how to renounce
connection with prakrti. Now, He starts the fourteenth chapter, in
order to explain the method of renouncing the link with its evolutes,
the GUI).as. In the first two verses, He glorifies wisdom.
~J7qljq7#
-qt ~: ~ ~1"I.,i ~1"i1"f1qi( I

q~I(qI~: ~1Rt~mrr: II ~ II
sribhagavanuviica
pararil bhiiyal}. prav~imijDananaritjiilinarnuttarnam
yaijnatva munayah sarve param siddhimito gatiil}.
I shall once again explain to you that supreme wisdom (JiHina),
the best of all wisdoms by knowing which, all sages have attained
the highest perfection, and were liberated, from this mundane
existence. 1
Comment:-
'Param bhiiyal} prav~yimi jiiiiniinam jiiiinamuttamam'-The
expression 'Bhflyahpravaksyami', denotes the Lord's declaration

to explain the knowledge (Jfiana) (discrimination) of Ksetra and
Ksetrajfia, pralqti (Matterjand Purusa (Spirit), as described in the
eighteenth, twenty-third and thirty-fourth verses of the thirteenth
chapter.
This wisdom (Jfiana) is the supreme of all other knowledge-
spiritual as well as mundane, of arts, sciences, languages and
scripts etc., because other knowledge leads to bondage, while
it leads to God-realization. Here, the Lord has used, two terms
'Uttama' and 'Para', which mean the same 'Supreme' or .the
best'. The term 'Uttama' (best) denotes that this knowledge is
the best, as it is conducive to renouncement of connection
between the body and the world, while the term 'Para' (Supreme)
denotes that this knowledge, tends to God-realization.
'¥ajjfiiitvii munayah sarve param siddhimito gatiiJ,'-By
knowing, i.e., realizing that supreme wisdom all great sages
who attained God-realization, and being liberated, from mundane
existence, without any exception.
A muni (Sage), is he, who renounces his affinity, with
the body. The expression, 'Pararn siddhim' denotes, that all the
mundane perfections including the Siddhis, such as, Anima,
Mahima and Garima etc., gained, by the Yogis are merely
imperfections, because all of these lead to bondage, and the
cycle of birth and death and are obstacles to God-realization.
The highest perfection, is God-realization because it frees a man
from the cycle of birth and death.
Appendix-(This fourteenth chapter is an appendix to
the thirteenth chapter.) This wisdom of the division between
'Ksetra' and 'Ksetrajfia' is superior to all other earthly and
unearthly wisdoms and is the Supreme. This wisdom is an
unerring device for God-realization, therefore having realized
this wisdom, all strivers attain God viz., are liberated from
mundane existence.
Verse 2] SADHAKA-SANJNANi 1521
'Jiiananfuhjiianamuttamam'--:'This expressionmeans that this

wisdom is superior to Sattvika, Rajasa and Tamasa knowledge
and also to the earthly as well as unearthly' knowledge and is
the Supreme. No other wisdom besides this can lead a striver
to the attainment of the highest perfection. There is nothing
else besides God-this realization is the attainment of the
highest perfection. It means that for the man who has attained
the highest perfection, actions and objects lose their existence
totally and nothing remains in his view except that divine entity
which really exists.
~ ~1'1iJ4lf~ ~: I 'qlf
~sftr ~lq\if14;ft ~ ';( ~ ~ H ~ II
idam jiianamupasritya mama sadharmyamagatiJ,
sarge'pi nopajayante pralaye na vyathanti ca
Those, who having taken refuge in this wisdom and have
, merged into My Being, are not bom again, at the time of a new
creation, nor do they sutTer, at the time of final dissolution. 2
Comment:-
'Idam jiianamupasritya''':'''In the preceding verse, the term
'wisdom' was qualified by the adjectives, supreme and best.
Having acquired that wisdom, a man's doubts perish, and he
becomes, an embodiment of wisdom.
'Mama sadharmyamagatiil}'-Having acquired that wisdom,
people enter into the Lord's Being i.e., they become free from
doership and enjoyership, like the Lord and realize that they are
uniform and untainted, like Him.
The wise, become uniform and untainted, like the Lord,
but they cannot create, sustain and destroy the universe, like
Him. Some of the Yogis by the practice of Yoga, acquire some
exceptional power, but that cannot be on a par with, the Lord's
power, which is but natural. The power of a Yogi, is limited,
while that of the Lord is unlimited, as He is, omnipotent.

'Sarge'pi nopajayante'-Here, the term 'api' (also), denotes
that the wise are not born, even at the time of creation, when
different worlds come into existence, and their masters or officers
are born. Those wise men, being free from contact with the
Gunas, are not born, because it is contact with the Gunas which
determines, one's birth.
'Pralaye na vyathanti ca'-At the time of fmal dissolution, ~I
beings are scorched or drowned by floods. There is commotion
and lamentation in the entire universe. But, those wise men
are not tormented, they do not undergo any commotion or
lamentation.
They are neither born, at the time of new creation, nor are
tormented at the time of fmal dissolution, because their contact
with Pralqti and its GUI}.as, which is the cause of birth, death
and lamentation etc., is totally, renounced.
Appendix-Till affinity with the causal body, persists
in mediation, a striver attains 'nirvikalpa sthiti' (a state of
trance) and when this affmity goes away, then there is natural
transcendental awareness-'nirvikalpa bodha'. There is relapse
from the 'nirvikalpa sthiti' but from 'nirvikalpa bodha' there is
no such relapse. It means that there is deviation in 'nirvikalpa
sthiti' but there is never any such deviation at all in 'nirvikalpa
bodha'; this transcendental awareness ever remains the same.
This fact has been pointed out here by the expression 'sarge'pi
nopajayante pralaye na vyathanti ca'.
There are new creation and final dissolution in 'Pralqti'.
Having attained God, Who transcends 'Prakrti', there is no effect
of the new creation and final dissolution because that God-realized
soul has no affinity with 'Prakrti'. That state, when there is
no affmity with 'Prakrti', is also called 'atyantika pralaya'. It
means that when a man has affinity with the body, the evolute
of 'Prakrti', he becomes dependent* and follows. the cycle of

birth and death; but having totally renounced affinity with the
evolute of 'Prakrti', he becomes independent, unconcerned and
is freed from birth and death forever.
'Mama sadharmyamagatah,-This expression means that
as God is Truth-Consciousness-Bliss solidified,so do the self-realized
exalted souls become Truth-Consciousness-Bliss solidified.
Link:-Those who-have become one-with God, .are not born

again, at the time ofcreation. But, what about those who are born?
The process of their emanation, is described, in the next verse.
lPf ~ ~ ~IUI~i(1
~: ~ ~ ~ ~II~II
mama yoninnahadbrahma tasmingarbharit dadhamyaham
. sambhavah sarvabhiitinam tato bhavati bharata
My primordial matter (prakrti), known as the great Brahma,
is the womb of all creatures; in which, I place the seed of all life.
The birth of all beings, follows from this combination of matter
and Spirit. 3
Comment:-
'Mama yonirmahadbrahma'-Here, the primordial Matter
(Prakrti), has been called 'Mahad Brahma', because of the
following factors:-
(1) The Lord is beyond the great and the small, therefore,
He is the subtlest, as well as the grossest. In the entire universe,
besides the Lord the largest entity, is the primordial matter.
So, the primordial matter (miila Prakrti), has been called
'Mahad Brahma'.
(2) The primordial matter is called 'Mahad Brahma', because
* 'Kiiryate hyavasah karma sarvah prakrtijairgunaih' (3/5)
'Avasarn prakrtervasat' (9/8)
Ratryagame'vasah partha prabhavatyahariigame' (8/19).
1524 SRiMADBHAGAVADGiTA [Chapterl4
it is, in between 'Mahat' (Mahattattva i.e., cosmic intelligence),

and 'Brahma' (God).
. (3) In the preceding verse, the terms 'Sarga' and 'Pralaya'
respectively, may be misinterpreted, as Brahms's day and night.
So, 'Mahad Brahma' has been used, to denote new creation
(revelation of Brahma) and fmal dissolution (dissolution of
Brahma). It means, that a liberated soul's affmity, is renounced
with the primordial Matter. So it is, neither born, at the time of
new creation, nor are tormented at the time of, dissolution.
The primordial matter, being the birth abode of all beings, is
called a womb. Infmite universes, emanate from it, and again merge
into it. It is the cause of all mundane powers, and energies.
This primordial matter is called 'mama' (my), because it
is the Lord's, it functions under His control, only. Without
His will, it cannot do anything, through its own power. "With
Me as the supervisor, prakrti brings forth, the whole creation"
(Gita 9/10). The Lord has used the expression 'Mama mahadbrahma'
in order to explain, that He is superior to prakrti.
The spirit in spite of, being a fraction of the Lord, establishes
its contact not only with prakrti, but also with its evolutes,
the three Gunas and their evolute, the body, having a
disinclination for the Lord thus gets bound. So, the Lord, wants to
emphasize the fact, that affmity of the spirit is, with God,
Who is superior to His Prakrti, as the spirit, is His portion
(Gita 1517). Therefore, the spirit should not degrade itself, by
assuming affmity with prakrti.
'Tasmingarbharil dadhsmyaham's--Here the term 'Garbham'
(seed), stands for totality of beings, with their actions and past
influences (latencies). The Lord, does not place any new seed.
The beings, who are following the cycle (of birth and death,
since time immemorial, merge in Prakrti, at the time of fmal
dissolution (Gim 917). When their actions, having become mature,
are inclined to bear fruit, the Lord at the time of new creation,
brings them into further contact with prakrti (this contact was
already there, with the causal body). This further gross contact
is what, He means by placing the seed.
'Sambhaval}. sarvabhiitanirit tato bhavati bbarata'-c-After the
Lord, has placed the seed in prakrti, all beings with their gross
and subtle bodies, are reborn. The birth of beings, at the time
of creation, is called the discharge of spirits (Visarga), which
also goes by the name of primeval action (Karma). So, it is
the primeval action, or primeval idea of the Lord, which brings
forth, the existence of beings (Gita 8/3).
[So long as the spirit (Embodied Soul), is not emancipated,
it continues to have its affinity with prakrti and its portion, the
causal body. So, at the time of [mal dissolution, the spirit with
the causal body, merges in prakrti.]
Appendix-The Lord means to say that though the self
has got entangled in the cycle of birth and death, yet it is His
fragment. The soul is identical in attributes with Him, not with
the body.
Links-s-In the preceding verse, there was description of the

birth of all beings, in totality; Now, He describes the birth of
all beings individually, in the next verse.
~ &il4l4 ~: ~ "lIT: I
om;- ~ ~ ail~g«: fi«1r II ~ II
sarvayonlsu kaunteya miirtayal}. sambhavanti yaJ}
tasam brahma mahadyoniraharil bijapradal}. pita
Of all the bodies that take birth from different wombs, this
Primordial Matter (Brahma or Prakrti) is the Mother, while I am
the seed-giving, Father. 4
Comment:-
'Sarvayo~ukaunteyamiirtaya1}. sambhavantiyil}.'-All beings
born from a womb, such as men and animals etc., born from
eggs, such as birds and snakes etc., born from sweat, such as
louse etc., and sprouting forth from the earth, such as plants
and vegetation etc., having different shapes and of different
species, including the gods, manes, devils, ghosts and other evil
spirits etc., are included, in the term 'Sarvayonisu mtirtayah',
(all the species).
A poet, has rightly said, that a turban, luck, speech, personal
nature, shape, sound, thoughts and writing, are not similar, even of
two persons, In eighty-four lac species, so many beings since eternity
have taken birth, but their shapes are different from one another.
'Tasarit brahma mahadyonlraham bijapradab pitii'-The
primordial Matter, is the Mother of all beings, that take birth
from different sources, as mentioned above, while God is the
seed-giving father. The bodies, of different colours and shapes,
are constituted of matter, while the spirit dwelling in them, is a
portion of the Lord. The Lord Himself, declares, "Know Myself to
be the Ksetrajfia (Spirit), in all the Ksetras (bodies)" (Gita 1312).
This can be clarified, by giving an illustration of a piece of cloth,
which is wet. In the piece of cloth there are many minute holes.
If it is soaked in, water it permeates, all the holes, equally. In
this illustration, the piece of cloth denotes matter (Prakrti), each
of the holes denotes a body and the water, which permeates the
holes and the cloth denotes God. It means, that God permeates
all bodies and the entire, universe. Though in different bodies
He seems different like water in holes.
Appendix-Eighty-four lac wombs, gods, manes, celestial
singers, ghosts, evil spirits, demons, devils, moving and unmoving
creatures, water creatures, land creatures, birds, creatures born
from the womb, creatures born from eggs, plants etc., sprouting
from the ground, creatures born of perspiration etc.,-all should
be included within the term 'sarvayonisu'. The same fact has
been mentioned in the sixth verse of the seventh chapter by the
VerseS]' SADHAKA-SANJIVANI 1527
expression 'etadyonini bhutani sarvanityupadharaya' and in the

twenty-sixth verse of the thirteenth chapter by the expression,
'yavatsafijayate kificitsattvam sthiivarajaIigamam'.
Here the term 'miirti' means body. Within this concrete-
abstract, manifest-unmanifest-both kinds of bodies should be
included. The earth, water and fire are manifest. Air and ether are
unmanifest. The bodies of ghosts, demons and evil spirits etc., are
also unmanifest as in their bodies there is predominance of air.
The Lord in the first and the second verses declared that if
a man (the Self) has no affinity with 'Prakrti', he is free from
birth and death and in the third and the fourth verses He declared
that by having affrnity with 'Prakrti', he has to follow the cycle
of birth and death. The same fact (mentioned in the third and
fourth verses) has been described in detail ahead from the fifth
verse to the eighteenth verse.
Link:-In the next verse, the Lord explains how the gunas
(modes oj nature), evolved from prakrti, bind the spirit.
~ '(\£Ifdtl lftr ~: ~: I
~ tl6ltijli' ~ ~ .. tlCZI~"l1l ~ II
sattvam rajastama iti gu~i\t prakrtisambhavah
nibadhnanti mahabaho dehe dehinarnavyayam
Sattva, rajas and tamas-these gunas (modes) born of prakrti,
bind the imperishable spirit to the body, 0 mighty-armed. 5
Comment:-
'Sattvam rajastama iti guJ}.ib prakrtlsambhavahs--The three
gunas-s-sattva, rajas and tamas are born of prakrti (primordial
matter), which has been called 'Mahad Brahma', in the third and
the fourth verses.
Here the term, 'Iti' (these) denotes, that these gunas (attributes
1528 SRflMADBHAGAVADGITA [Chapter14
or qualities)out of which infiniteuniversesevolve, and innumerable

beings, diverse in character, are born, are neither more -or less,
than three in number.
'Nibadhnanti mahiibiiho dehe dehinamavyayam'-These
three gunas, bind the imperishable spirit, to the body. The fact
is, that these guQ3,S do not bind the spirit, but it is the spirit,
whichis bound by assuming its affmity with the gunas and their
evolutes-(objects, wealth, family and body etc.,). The spirit
identifies itself, with the body and is attached to other persons
and wealth etc. So in spite of being imperishable, it regards
diseases and death of the body, as its own and also the loss of
other persons and wealth etc., as its own.
It is a great wonderthat the spirit in spite of being imperishable,
irnmovableand uniform, being overpowered by gunas and their
propensities, itself becomes sattvika, rajasa and tamasa. GOSVamI
Tulasidasaji also declares in 'the Manasa'<that the spirit being a
portion of the Lord, is imperishable, sentient, pure and naturally
a mass of bliss (7/117/1).
Actually, the spirit is never bound by gunas but when it
assumes its affmity of'I'ness, 'Mineness'and 'for me', with the
body, it gets bound and the Lord. seems to be attained with
difficulty by it (Gita 12/5). Due to body consciousness, bound
by the three GUQas, it cannot realize its immortality, which is
beyond the three GUQas. The embodied soul, in spite of, being
bound by three gunas in fact remains as it is. It means, that it
does not decay. So it is called 'Avyayam'.
With the sense of 'I'and 'mine', in the body, these three
gunas, bind the soul in the body. In the absence of a sense of
'I' and 'mine' it is only God Himself.
The spirit, assumes its affinity with the body, in two ways.
(i) I am the body-sense of egoism.
Verse 51 SADHAKA-SAFuIvANI 1529
(ii) The body is mine-sense of mineness.

Thus, the spirit, by having links of egoism and a sense of
mine, is bound by, the threegunas,
Though a married person is linked with all members of the
family of his wife, yet he regards necessities of his wife as his
own, so the spirit having assumed its affmity with the body,
regards the latter's necessities as its own. Moreover, in spite
of being imperishable, it is afraid of death and has a desire to
live. If it renounces its affinity with the body, it will have no
desire to live, nor will it be afraid of death. Therefore, so long
as, it has a desire to live, and is afraid of death, it means, that
it is bound by gunas,
The spirit is uniform and imperishable, while the body
being kaleidoscopic and perishable, is decaying every moment.
So, if astriver, does not attach importance to what is decaying
and perishing every moment, he will realize automatically the
imperishable and transcendental self.
Appendix-Being born of Prakrti, Sattva, Raja and Tama-
these three gunas (modes) are in the 'Prakrti' division. But a man
(the self) assumes his relationship (of '1' and 'mine') with the
body, so these gunas bind the imperishable self to the perishable
inert body viz.,.~.I am the body and the body is mine'-this
identification is caused. It means that all.modifications emanate
by having affinity with prakrti. In the self there is no modification
at all-'asango hyayarn purusah' (Brhadaranyaka, 4/3/15),
'dehe'sminpurusah parah' (GIHi 13/22). It is because of these
modifications that he has to be born and to die.
In fact the gunas don't bind the individual self but this self
by being attached to gunas is bound (GIHi 13/21). If the gunas
bound the self, then a person could never be liberated from those
gunas, till they persisted, viz., he could not attain salvation.

three gunas bind the spirit to a body. Now, in the next verse, he
explains the essential character of sattva'and the way in which,
it binds the spirit.
<ViI" ~ mM(6IldIIChIQIChiOl"1li014i(I
'(i}SI 'l"I *-"1 ~ ~ I"11(01*-"1 '€I1"1 ~ II ~ II
tatra sattvam nlrmalatvatprakasakamanamayam
sukhasaIigena badhnati jiianasaIigena cinagha
Of these, Sattva, being pure illuminates and is flawless. It
binds, (0 sinless one) by creating attachment for happiness and
knowledge. 6
Comment:-
'Tatra sattvam nlrmalatvatt--In the preceding verse, the Lord
described the three gunas. Out of these three, Sattva is stainless
and so it is conducive to, the knowledge of God-realization.
'PrakaSakam'-SaUva being stainlessand pure is illuminating,
and free from morbidity, of any kind. As in light, all objects
are clearly visible, with the predominance of Sattvaguna, all
the propensities of Rajoguna and Tamoguna, are clearly seen.
Desire, anger, greed, pride and envy etc., which evolve from
Rajoguna and Tamoguna, are clearly seen in that light. With
the predominance of Sattva, the senses become animated and
the mind, works more promptly in understanding mundane, as
well as, the spiritual, topics.
The quality of Sattva (mode of goodness) can be divided
into two parts-(i) Pure Sattva (ii) Impure Sattva. The former
aims at God-realization, while the latter at mundane pleasures
and prosperity.*
With the predominance of the mode of pure Sattva, a striver,
* The impure Sattva is called so because it does not aim at God-realization.
This impure Sattva has 'Rajasa' in it.
Verse 6] SA.DHAKA-SANJIVANi 1531
having the aim of God-realization, has a natural inclination for

spiritual progress, while a person possessing themode of impure
Sattva, hankers after worldly pleasures and prosperity, which lead
him to bondage. Even in the impure Sattva the intellect scans
and grasps worldly objects properly and minutely. Having this
mode, scientists make inventions, but having no aim for God-
realization, because of their pride of success and desire for praise
and money etc., get bound.
'Anamayam'-In fact, the quality of Sattva is not totally
flawless, but it is more flawless than either Rajoguna or
Tamoguna. Only the Lord, or the self, is totally flawless, but
Sattvaguna has been called flawless, because, it is conducive to
God-realization.
'Sukhasangena badhnati jiianasailgena eanagha'-c-Due to
predominance of Sattva, a striver experiences, joy and peace.
He is attached, to joy and peace, and he does not want to be
deprived of these. This attachment, leads him to bondage.
During this period, his faculty of knowledge develops.
He comes to know, several wonderful facts and topics, never
known before. So he is attached to this knowledge, and he has
a desire to maintain it forever. This attachment is the cause of
his bondage. Moreover, his pride of superiority, that he knows
more than others, also leads him to bondage. Thus he cannot
transcend, the three gunas, This attachment, is the quality of
Rajas, which binds a striver (Gita 13/21). If the striver, is not
attached to joy and knowledge, he transcends, the three gunas,
including the Sattvaguna and realizes, the self.
A striver, should not enjoy that pleasure and knowledge,
nor should he aim at them. He should think, that they are not
conducive to attainment of his goal. Moreover, he has to attain
that goal, which is an illuminator of pleasure and knowledge.
Knowledge and pleasure, are mental projections during the
preponderance of Sattva. These wax and wane, they come and
go, while the self remains uniform, and constant.' It knows no

increase or decrease. Therefore, a striver should remain quite
unconcerned and indifferent, to these modifications. He should
not enjoy them. Thus he will not get entangled, in pleasure and
knowledge, the evolutes of Sattva. If he is not attached to them,
he realizes, God quickly. Even if he does not renounce this
attachment, by having an aim of God-realization, in course of
time, he develops a disinclination for pleasure and knowledge,
and then he attains, God.
Appendix-Here the Lord has declared that Sattvaguna is
flawless-this is singularity of Sattvaguna, The reason is that
Sattvaguna is very close to the transcendental position (state).
Though Sattvaguna is flawless, but because of attachment it
becomes full of flaws- 'sukhasangena badhnati jfianasangena
canagha'; because attachment is the nature of RajoguQ.a-'rajo
ragatmakarh viddhi' (Gila 1417). Happiness and knowledge are
not obstructive to the transcendental position. But attachment to
them is obstructive. Attachment means to assume them one's own.
In fact Sattvaguna is not one's own, but it is of 'Prakrti'.
A man has the predominance of Rajoguna-vrajasipralayarh
gatva karmasangisu jayate' (14/15), 'madhye tisthanti rajasaIf
(14/18). Therefore so long as attachment persists, salvation is
not attained; the Real Self being totally detached, complete
detachment is essential for salvation.
The Lord has said Sattvaguna 'anamaya' (free from blemish
or flaw) and also the Supreme State as 'anamaya'- 'padam
gacchantyanamayam' (2/51). By this it should be understood
that Sattvaguna is relatively flawless while the Supreme State
is absolute flawless.
Though all the three modes are born of 'Prakrti', yet Rajoguna
evolves from longing and attachment and Tamoguna is born of
ignorance (1417-8), but Sattvaguna is born only of 'Prakrti'. It
means that 'Sattvaguna' is born of 'Prakrti' but it does not evolve
Verse 7] SADHAKA-SANJiv ANI 1533
from any flaw. Therefore it has said to be 'anamaya'.

Sattvika happiness and Sattvika knowledge are also not
the nature of the self but being born of 'Prakrti', are of others
(alien) viz., are dependent. Sattvika happiness is dependent, it
is not one's own nature, it is not bliss of the self.
Difference between Sattvika knowledge and divine knowledge
(self-realization)-In Sattvika jfiana "I am Jfiani (wise)"-this
attachment persists but "Tattvajfiana' is totally free froin attachment
viz., on self-realization, wisdom persists, but 'I am wise'-this
(sense) does not remain. In Sattvika knowledge the onlooker
remains and he is conscious of his speciality but in 'Tattvajfiana'
there is no spectator, the self-realized soul becomes perfect but he
is not conscious of his speciality because he loses his individuality.
This consciousness of speciality is attachment. When he accepts
'I am wise', then he is conscious of his speciality. On self-
realization, the self-realized soul realizes the bliss in the self. In
the twenty-seventh verse of the thirteenth chapter, there is the
description of 'Sattvika jfiana' and in the twenty-eighth verse of
the same chapter, there is description of self-realization.
Link-In the next verse the Lord describes the characteristic

of rajoguna and shows how, it binds, the spirit.
~ '(I·II('4ch ~ (jWllfllf(=tY:~CI'l1
~ qil..a<4 ~ ~11\911
rajo ragatmakariI viddhi tn.,asaJigasamudbhavam
tannfbadhnatl kaunteya karmasaJigena dehinam
Know rajas to be of the nature of passion, the source of longing
and attachment. It binds the spirit through attachment to action,
o son of Kuntl, 7
Comment:-
'Rajo rigatmakaril viddhi'-This quality of rajas, manifests
itself in the form of passion or attachment to persons, things

and actions etc.'
The Lord by the term 'Ragatmakam' means to say that as
in ornaments made of gold, there is nothing else besides gold,
in Rajoguna there is nothing besides, attachment.
In the philosophy of sage Patafijali 'Rajoguna' has been
manifested as 'activity' (action). But in the Gita, the Lord (in spite
of accepting activity, as the secondary characteristic of Rajoguna),
declares attachment, as the main characteristic, of Rajoguna, *
Therefore, the Lord exhorts Arjuna to perform actions, renouncing
attachment (2/48). Performance of actions without attachment,
leads a man to attain the Supreme (3/19). In the twenty-second
verse of this chapter, the Lord while giving the marks of him,
who has risen above the three gunas, declares that he neither
hates activity when present,nor longs for it when, absent. It
means, that such a soul performs actions, without attachment.
Thus, it is attachment only, which leads to bondage.
At the time of new creation, the Lord's resolve of becoming
manifold from one, is translated into practice. In the Gitii, it is
called karma (action) (8/3). When curd is churned, butter and
butter-milk, are separated. Similarly, at the time of creation, with
the rajoguni resolve, there is commotion in prakrti (matter) and
* This is the singularity of the Gita that without refuting a sect or an
opinion, it expresses its view. In the Giro on the one hand undertaking of an
action is Rajoguna (14/12) while the action performed without attachment etc.,
is said to be Sattvika (18/23). It means that actions do not lead to bondage, but
it is attachment to them and the desire for their fruit which lead to bondage. A
man free from attachment is not bound by actions (4/19). They do not lead the
liberated souls to bondage (14/22). The Lord also performs actions at the time
of the creation of the universe and also when He incarnates. But the actions
do not bind Him because He remains unattached to them (9/9).
In the twenty-third, twenty-fourth and twenty-fifth verses of the eighteenth
chapter the Lord has described three kinds. of actions-s-Sattvika, Rajasika and
Tamasika, Had all the actions been included in Rajoguna, they might have not
been called Sattvika and Tamasika, It means that only attachment is Rajoguna,
then Sattvaguna, in the form of butter, and Tamoguna, in the

form of butter-milk, are separated. By the Sattvaguna inner sense
(mind), and senses; by Rajoguna, life-breath and organs of action;
and by Tamoguna, gross objects and bodies etc., are created.
Other things and objects, are created by the three gunas. Thus
the Lord creates, the entire universe Himself, being totally free
from attachment (Gitii 4/13).
'T"J.lisailgasamudbhavam'-'Tr~I}a' is thirst or desire for
hankering after things etc., not yet acquired of and maintaining these
having acquired them. This desire, leads to attachment for those
things and persons etc. This expression 'T~I}asarigasamudbhavam',
according to Sanskrit grammar has a double meaning-(l) It is
the source of thirst (desire) and attachment. (2) It evolves from
thirst and attachment. As a seed sprouts up into a tree, and a
tree produces, several seeds, similarly. rajoguna enhances desire,
and attachment, while desire and attachment enhance rajoguna,
It means, that they nourish each other. Thus, both the meanings
are appropriate.
'Tannibadhnati kaunteya karmasailgena dehinam'-RajoguI}a
binds the spirit, through attachment to actions. With the
predominance of Rajoguna there is enhancement of desire and
attachment, which induce a man, to perform actions. When he
starts actions, he is more and more entangled in their thought,
as well as in thoughts of new actions. Thus a man, does not get
an opportunity, to attain salvation. He, because of desire and
attachment for actions is bound and follows a cycle of birth
and death. So a striver, should perform actions without having
a desire for their fruit, according to the circumstances available,
but should not begin new actions, for prosperity and pleasure.
Here the term 'Dehinam' (spirit) denotes that Rajoguna binds
through attachment to actions that spirit alone which assumes its
affinity with the body. A man feels happiness in even performing
actions with a selfish motive.
A man is also bound, when he has a desire to enjoy, the

fruitof actions. Thus a man is bound by attachment to -actions,
and the fruit of actions.
In order to be free, from this attachment a striver, should
always think of the kaleidoscopic nature of persons, things,
incidents and circumstances etc. All of these are decaying and
dying every moment. Even kings and emperors with all their
luxuries, such as riches, palaces and attendants etc., have inet, the
same fate. Man should think, that he is going to meet the same
fate. So, he should not waste his energy, intellect and time, by
. having attachment for actions and their fruit. This attachment,
will lead him to a cycle of birth and death, and he will be
deprived of the real attainment of human goal. Therefore, instead
of performing new actions for prosperity and pleasure, he should
do his prescribed duty, according to available circumstances,
without having any attachment for it. Such thoughts, influence
a striver, for detachment, from actions.
Appendlx-s-Rajoguna binds a man (the Self) through
attachment to actions. Therefore even Sattvika actions, because
of attachment, lead to bondage; IT there is no attachment, the
actions don't bind him (Gita 18/17). Therefore by Karmayoga a
striver attains salvation because in-Karmayoga there is attachment
neither to actions nor to their fruit (Gita 6/4).
Link:-In the next verse, theLord describes the characteristic

ofTamoguna (darkness attribute or the Principle ofInertia), and
the way in which, it binds the spirit.
i'1q~~II"1\ii ~ ~ ~I
~IIGII·
tarnastvajiianajaril viddhi mohanam sarvadehinam

pramadaIasyanidrabhistannibadhnati bharata
But, know Tamasa (mode of darkness or ignorance) born

of ignorance, deludes all embodied beings. It binds the spirit,
o Bharata, through inattention, indolence and sleep. 8
Comment:-
'Tamastvajiianajarit viddhi mohanarit sarvadehinam '-Here
the term 'tu' (but), has been used to denote that Tamoguna is
far inferior to Sattvaguna and even, Rajoguna.
It is born of ignorance or folly, and it deludes embodied
beings i.e., those, who regard the body, as their self. It enshrouds
discrimination and so they cannot discriminate, between the real
and the unreal; and the proper .and "improper. It does not allow
to enjoy even Rajasika pleasure and prosperity. Then there is
no question of the safety of Sattvika happiness.
The Lord means to say, that human beings are deluded
of Tamoguna, but He has used the expression 'Sarvadehinam'
(all embodied beings), to denote that human beings, who lack
discrimination are like other deluded beings, such as birds and
beasts etc., that eat, drink, sleep and produce young-ones.
'Pramadiilasyanidrabhistannibadhniiti bhiirata'-This Tamoguna,
binds embodied beings through heedlessness, indolence and
sleep.
'Pramadai--Gleedlessness), is of two kinds-(l) Heedlessness
by which one does not discharge one's duty which is conducive
to one's own welfare, as well as, to the welfare of others. (2)
Heedlessness, by which one performs futile actions, which are
of no use either to him or to others. Futile actions, can further
be divided into two categories.
(i) Extravagance, on smoking, drinking and movies etc.
(ii) Playing cards and backgammon etc., shooting birds and
beasts etc., and destroying plants etc.
Indolence, is also of two kinds-( I) In this state of indolence a
man remains idle, sleeps more than is required and ever postpones
his work. This indolence, leads a man to bondage. (2) In the

second kind of indolence, a person feels drowsy after the day's
hard, mental and physical work. That sort of sleep is inevitable.
This indolence is not a defect.
Sleep can also be divided into two parts-(l) Sleep which is
necessary, for a healthy body and a healthy mind. It is regulated
and is helpful in the practice of Yoga (Gita 6/17). (2) Unnecessary
sleep-One sleeps too much. It is a stumbling block to the practice
of Yoga and so it is to be discarded (Gita 6/16).
Thus Tamoguna (mode of ignorance), binds a man through
heedlessness, indolence and sleep i.e., which are stumbling blocks,
to his mundane and spiritual progress.
I An Important fact I
Sattva (mode of goodness), Rajas (mode of passion) and
Tamas (mode of ignorance) bind a man (spirit). Out of the three,
Sattva binds by attachment to happiness, and to knowledge, Rajas
binds by attachment to actions, but in Tamas there is no need
for any attachment, it automatically binds a man.
If a striver, is not attached to happiness, and is not proud
of knowledge, his happiness and knowledge, will lead him to
a state, which transcends the three gunas. Similarly, actions and
their fruit without attachment, will lead to attainment of the
Supreme (Gmi 3/19).
The three gunas (modes) are evolutes of prakrti (nature) and
he (the self), is free from nature and its modes. But, he is bound,
because of his contact, with these modes. So, if he realizes this
fact, he could be free from them.
Link:-ln the next verse, the Lord describes the

natural function of the three gunas (modes), before these bind
the spirit.
~ ~ fI'31~Rr ~: CFi'1ffUT cqmr I

~1'1"'I~(iI ~ Olf: gql~ fI'31~&:ld II '{ II
sattvariI sukhe safijayati raja" karmani bharata
jfianamavrtya tu tarnal} pramade saiijayatyuta
The mode of goodness (Sattva) sways one towards happiness,
passion Rajas towards action, 0 Bharata, while ignorance, veiling
knowledge, leads one to, negligence and inattention (Tamas). 9
Comment:-
'Sattvam sukhe saiijayati'-A striver, is attached to happiness
and thus he is bound. Because of this attachment, he does not
make any further spiritual progress, and transcend the three gunas,
In the sixth verse of this chapter, the Lord declared that
the mode of goodness, binds by attachment to happiness and
knowledge. But here He refers to only attachment for happiness.
It means, that pride of knowledge, also provides happiness which
binds a striver. So, He describes, only happiness.
'Rajm, karmani bharata'-As a child, takes pleasure in moving
his arms and legs etc., so a man feels happy while performing
actions. As he is attached to actions, this attachment overpowers
him. He pays attention to the Lord's words 'You are not entitled
to the fruit of action' (Gita 2/47), but he does not pay attention
to the fact, that he should not be attached, to actions. He goes
through the Lord's declarations such as, "Your right is to perform
your duty; let your attachment, not be to inaction" and "Action is
said to be the means of the sage who wishes to attain to Yoga"
(Gita 6/3). So he thinks, that he must perform actions. Thus, by
performing actions he is attached to them. So the Lord warns
him, that he should beware of attachment to actions, which binds
him. A striver, should discharge his duty promptly by performing
actions, but should not get attached to them (Gila 6/4).
'Jiianamavrtya to tamah pramade saiijayatyuta'-The mode
of ignorance covers a man's discrimination and he cannot
1540 SRIMADBHAGAv ADGITA [Chapterl4
distinguish, between the real and the unreal, right and wrong.
So he is engaged, in idle pursuits, and does not discharge his
duty, promptly.
Two characteristics of the mode of goodness, are-knowledge
(discrimination), and illumination (light). The mode of ignorance,
by covering discrimination, misleads a man to heedlessness and
by covering light (purity of senses and mind), misleads him
to indolence and sleep. So he cannot know reality in spite of
reading and listening about it.
Appendlx-c-Sattvaguna does not bind a striver merely by
happinessbut it binds by attachmentto happiness-'sukhasangena
badhnati' (Gita 14/6). Similarly Rajoguna binds through
attachment to action-'tannibadhnati kaunteya karmasangena
dehinam' (14n). But Tamoguna by its nature binds a man, in
it there is no need for attachment. Therefore in Tamoguna the
term 'sanga' (attachment) has not been used.
'I am happy'-this is attachmentto happiness; and 'I am doer
of virtuous actions, my actions are very good'-this is attachment
to actions. A man is bound only, when he gets attached viz.,
accepts his affinity with happiness or actions etc.
Link:-In the next verse, the Lord describes how these gunas
(modes) act, one over the other.
,('iI~q~ ~ ~ 'fRO I
"{'iI': ~ 0+:I'j)q 0+:1': ~ ,('ilfdm II ~ 0 II
rajastamaScabhibhiiya sattvariJ. bhavati bharata

raja" sattvariJ. tamaseaiva tarnal}. sattvariJ. rajastatha
Goodness (Sattva) prevails, over passion (Rajas) and ignorance
(Tamas), 0 Bharata, Passion overpowers goodness and ignorance
and ignorance predominates, goodness and passion. 10
Comment:-
'RajastamaSciibhibhiiya sattvam bhavati bharata'-Goodness
prevails, overpowering passion and ignorance. This mode
develops illumination, purity, dispassion, generosity and
detachment etc., overpowering, Rajoguna viz., greed, activity,
disquietude and craving for worldly pleasure and prosperity etc.,
and Tamoguna viz., heedlessness, indolence, unnecessary sleep
and delusion etc.
'Rajal.t sattvam tamascatvat--Passion prevails overpowering,
goodness and ignorance viz., greed, activity, disquietude and craving
for worldly pleasure and prosperity prevails over the propensities
of Tamoguna and the quality of Sattva, mentioned above.
"I'amah sattvam rajastatha-e-The mode of ignorance viz.,
heedlessness, indolence, excessive sleep and delusion etc.,
overpower, the traits of Sattvaguna.and Rajoguna,
The order of describing should be that one of the modes,
prevails overpowering the other two modes, and it binds a man.
Here (from the sixth to the tenth verse), the Lord has reversed the
order as the discussion relates as to how, it binds a man, how he
is attached, and finally how, one of the modes prevails over the
other two. This order is justified. The Lord, in the second verse
of this chapter, explained that those who have renounced their
connection with prakrti, are not born at the time of creation, nor
are they tormented at the time of dissolution. But those who are
linked with prakrti, get bound (14/5). Now a question arises, how
they bind a man? The Lord, from the sixth to the eighth verse
has explained how the three kinds of modes bind a man (spirit).
Then, the question arises as to what they do before binding, the
spirit. In response to this the Lord explains that they drive him
to, happiness, to actions and to heedlessness (14/9). Again, the
question arises how they drive him, so the Lord answers, that
one of them prevails over the other two, (14/10). Thus the order
kept by the God is justified.
1542 S~MADBHAGAVADGITA [Chapter 14
Appendix-The mode (guna) which increases becomes

predominant while the other two gunas become subdued. This
is the nature of modes.
Link..- When one of the modes, prevails over the other

two, what are the marks of that prepondering mode? The Lord
first delineates the marks of the predominance, of the mode of
goodness.
.~ ~sf~;gChI~1 aq'i'lliQa I
~~OGT~~II·~~II
sarvadvaresu dehe'smlnprakasa upajayate
jiianaril yada tada vidyadvivrddham sattvamityuta
When the vents of the body (senses and mind) are illumined
by light (purity) and knowledge, then it may be said, that Sattva
(goodness) is dominant. 11
Comment:-
'Sarvadvaresu ·dehe'sminprakasa upajayate jiianaril yada'-
When the mode of goodness prevails, overpowering the modes
of passion and ignorance, all the senses and the mind, are
illuminated. As, in the light of the sun, the objects are seen
clearly, one perceives things, in the right perspective. The mind
thinks properly.
When the senses and the mind, are cleansed, one can
distinguish between the real and the unreal, right and wrong,
good and bad and what ought to be done and what ought, not
to be done.
By using the term 'Dehe'smin', (in this body), the Lord wants
to emphasize the importance of human birth. It is only in this
birth, that one can develop the mode of goodness i.e., purity and
discrimination. The Lord, has used the expression 'Sarvadehinam'
(Gita 14/8), for all embodied beings, who are bound by the mode
Verse 11] SADHAKA-SMuIVANI 1543
of ignorance: It means, that the modes of ignorance and.passion,

develop in other bodies also, .but the mode of goodness can
develop, only in the human body. So, a man by overpowering
the modes of passion and ignorance, should transcend even the
mode of goodness, in order to attain the goal of human life.
The Lord, by His grace has given us power and freedom in this
human body, to prevail over these three modes.
'Tada vidyadvivrddharil sattvamityuta'-When a striver's
mind, is illumined and discrimination is aroused, he should know
that the mode. of goodness, has prevailed'by overpowering, the
modes of passion and ignorance. So he should not feel proud
of his achievement, regarding discrimination and illumination,
as his own. He should regard these, as marks, of the mode of
goodness.
The expression 'Iti vidyat' (thus may be known), denotes
that only a man can know, that the modes, not the self, undergo
modifications. But a man, by assuming his identification with
the three modes of nature, assumes himself as Sattvika (good),
Rajasika (passionate) and Tamasika (ignorant). So, by attaching
importance to his discrimination, he should regard himself free,
from all flaws and modifications.
These modes undergo modifications, but he is an onlooker
who observes all the modifications. If he himself, had undergone
changes, who could have observed, the modifications?
With the predominance of the mode of goodness, the senses
and mind, become cleansed, discrimination is aroused, dispassion
takes the place of attachment; quietude displaces disquietude,
and generosity displaces greed. All actions, are performed as
a duty, without desire for their fruit (OTta 18/9). The person
possessing this mode, does not attach importance to worldly
pleasure and prosperity, but only makes both ends meet. With
the development of intellect and discrimination, all actions are
performed very carefully and promptly, and one can distinguish
between right and wrong.· So, when there is predominance of

the mode of goodness, a striver, should be particularly engaged
in adoration and meditation etc., because, even a little spiritual
practice at that time, is very useful.
Appendix..;....There is a difference between 'prakasa' (light) and
'jfiana' (knowledge). 'Prakasa' means wakefulness in senses and
mind viz., when there is absence of the world of fancy (greed,
unrest, craving etc.,) born of Rajoguna; and also absence of
sleep, indolence and heedlessness born of Tamoguna, but there
is purity. 'Jfiana' means discrimination between the real and the
unreal, the eternal and the transient, what ought to. be done and
what ought not to be done, what should be accepted and what
should be rejected and so on.
Link.·-In the next verse, the Lord describes the marks, when
there is an increase, in the mode of passion.
~: ~: cntiOliq~lq: ~ I
(~'(OiIdIA \i1ll1;ft fCl~~ ~ II ~ ~ II
lobhah pravrttirarambhah karmanamasamah spfha
rajasyetiini jayante vivrddhe bharatarsabha
Greed, activity, inclination to act with interested motives,unrest
and craving-these spring up, Oh best of the Bharatas, when there
is an increase in the mode of passion (Rajas). 12
Comment:-
'Lobhah'<-Greed, is the lust for multiplying wealth and
possessions. But, if wealth increases without illegal means
through one's own profession or business, though one has no
craving, it is not greed.
'Pravrttlh'<-The urge, to undertake various form of activities
is 'Pravrtti', Activity free from attachment and aversion, is not
harmful, because even great souls, who have transcended the
Verse 12] ,SADHAKA-SANJIVANI 1545
three modes of nature,are engaged in activity (Gita 14/22). But

it is harmful, if it is. performed with attachment and a desire
for its fruit.
'Arambha\t karmaJ,am'-These actions are undertaken, in order
to gain wealth, name, fame and praise etc. Performance of new
actions, .for worldly 'pleasure and prosperity, is the undertaking
of actions viz., 'Arambha' while one's profession or an activity
according to circumstances or need of the hour, is a 'Pravrtti',
The goal of human life, isnot worldly pleasure or prosperity
but God-realization. So; in the, Disciplines 'of Devotion and
Knowledge, emphasis has been laid on giving up all initiative,
for Arambh~ action with interested motive (12/16, 14/25). In
the Discipline of Action, acts are, performed without desires and
self-centred projections (Gita 4/19). Without actions, a striver,
following the Discipline of Action cannot attain equanimity, (Gila
6/3). So a striver, should be engaged in action, according to the
circumstances available, without having any attachment. Bydoing
so, his urge for action, comes to an end. Thus, undertaking of
actions, turns into activity.
'ASarnal}'-Unrest or dissatisfaction in the mind, is called
'Asama', Unfulfilled desires cause unrest. If desires are renounced;
there is no, restlessness.
'Sprha'-Desire for bare necessities of life, is 'Sprha, A striver,
should renounce this desire, because nothing can be gained, merely
by desire. It is not an evil to be aware of hunger, thirst and cold,
but desire for getting food, water and cover is an evil.
'Rajasyetiini jayante vivrddhe bharatarsabha'-c-When, there
is an increase in the mode of passion, a striver, should think
that his life is running smoothly. Then desire for more, is mere
stupidity. By such thinking, he should do away with, this mode
and become, indifferent, to it.
Appendix-When there is an increase in Rajoguna, light and
knowledge, the qualities of Sattva, are subdued. 'Rajoguna' is
1546 SR~DBHAGAVADdtrA [Chapter 14
opponent of detachment-'rajo ragatmakam viddhi' (14n). It

is because of attachment to actions and objects that this
(Rajoguna) does not let a man attain Yoga. The reason is that
a man attains Yoga only when he is detached from actions and
objects (Gita 6/4).
Link:-In the next verse, the Lord describes the symptoms

when there is an increase, in the mode of ignorance.
a:tSl4iWn~iJ gqlc{l ~ ~ -:er I

dq~dlA Gt1441 fCl~oa f§'69f~9f II ~ ~ II
aprakasc'pravrttlsea pramado moha eva ca
tamasyetani jayante vlvrddhe kurunandana
o Son of Kuru, when there is an increase in the mode of
ignorance,darkness,inactivity,inattention (negligence) and delusion,
are manifested. 13
Comment:-
'Aprakasal,1'-When the mode of ignorance prevails,
overpowering the mode of goodness, the senses and mind,
are not pure and discrimination, disappears. This is in contrast
with 'Prakasa'.
'Apravrttil}'-When the mode of ignorance prevails,
overpowering the mode of passion, a person, has no inclination
to discharge, even his obligatory duties. He wants to remain idle.
'Pramadal}'-It means, neglect of duties, which are conducive
to mundane as well as, spiritual progress, and addiction to idle
pursuits, such as smoking, playing cards and gammon etc., and
going to movies etc.
'Mohal}'-When there is an increase in the mode of ignorance,
delusion is aroused and discrimination is obscured, then a man,
has no ability to endeavour to perform his duties for material
and spiritual progress.
Verse 13]
.
SADHAKA-SANJIvANI . 1547
'Eva ca'---This expression, includes frivolous pursuits, such

as excessive sleep and waste of time and money etc.
'Tamasyetiini jayante vivrddhekurunandana'-These, are
the symptoms of an increase, in the mode of ignorance. When
there are non-illumination (indiscrimination) and inactivity etc.,
it means, that the mode of ignorance has prevailed, overpowering
the modes of goodness and passion.
The three modes-of goodness, of passion and of ignorance
being subtle, are beyond the access of senses and mind. So, they
are not clearly perceived, they can be perceived only by their
marks or symptoms. The Lord. has discussed their marks, in
the eleventh, twelfth and thirteenth verses, so that a striver may
develop, the mode of goodness by prevailing over, the modes
of passion and ignorance.
/-A-V-ita-.-F-a-c-t-"
A striver, observes that the three modes of goodness, of

passion and of ignorance are born, they perish and they undergo
modifications, while he himself remains the same. The marks of
the three modes, are perceived while he himself is an onlooker,
so he is different from them. But, by assuming his identification
with them, he acquires flaws, such as lust and anger etc. It is an
invitation, to these flaws. While he becomes angry, he justifies
his anger, by thinking that everybody, gets angry. At other times,
he regards himself as a man with anger, even when he is not
angry. Thus, this anger gets rooted in his ego, and it becomes
difficult for him to get rid of it. Actually, these flaws do not
abide in him, because he is permanent and flawless, while these
flaws stay in the mind and intellect, temporarily as these appear
and disappear. So a striver, without identifying himself with the
mind and intellect, should have a firm faith, that there are no
flaws in him. By doing so, the flaws, such as anger etc., totally
perish gradually.
1548 , SRIMADBHAGAVADGITA [Chapter14
The Lord, while discussing the marks of the three modes of

nature, warns a striver, to be aware of the fact, that the modes and
their traits, being the evolutes of nature, undergo changes, while
he himself being a fraction of the Lord is imperishable and does
not undergo any change. By thinking so, the mode of goodness
naturally develops, and overpowers, the modes of ignorance and
passion. Attachmentfor happiness, relating the mode of goodness,
is also a stumbling block to the attainment of a transcendental
state. So a striver, should not be attached to happiness born of
the mode of goodness, because such attachment, is a mark of
the mode of passion. From attachment, arises desire, and from
desire (unfulfilled) ensues, anger. Delusion, arises from anger.
This delusion, misleads a person from the mode of passion, to
the mode of ignorance, and he has a fall (GIla 2/62-63).
Appendix-Darkness and inactivity are opponents to
Sattvaguna and Rajoguna; and heedlessness and delusion are
Tamoguna's own symptoms.
Link:-In the next two verses, the Lord points out the destiny,
which awaits a man, who dies during the predominance of one
of the modes of nature.
~~ gC!4~~<nfu~1
~ HtChI.,.qHI;gRtqeJd II ~~ II
yada sattve pravrddhe tu pralayarit yati dehabhrt
tadottamavldam lokanamalanpratipadyate
When a man dies during the predominance of Sattvajguna),
he obtains the pure worlds attained by men of noble deeds. 14
Comment:
'¥ada sattve pravrddhe tu pralayarit yati dehabhrt
tadottamavidaril lokanamaianpratipadyate'-A man, may be
naturallyestablished in anyone,of the three gunas (modes}-Sattva,
Verse 14] SADHAKA-SANJiv ANI 1549
Rajas or Tamas. Sattvaguna, in its nature is immaculate. He who

dies during the predominance of Sattva (goodness), he attains to
the pure worlds of those, who perform noble deeds;"
The term 'Uttamavidam', denotes the knower of the highest
(great sages), having lofty feelings, possessing true knowledge
and performing pious, actions. A person, who dies in the mode
of goodness, which may be a temporary phase of his life, is
elevated, to the worlds, where great sages and saints live. It means,
that good traits born of the modes of nature, are as good as, are
pious actions. From this view-point, there is greater importance
of feelings (modes), in actions, than inactions themselves, which
are sanctioned by scriptures. Therefore, the mode of goodness,
occupies a very high place. Out of the objects, actions, modes
and aim, actions are superior to objects, modes are superior to
actions, and aim is superior, to the modes.
The mode of goodness, is more subtle and widespread, than
the modes of passion and ignorance. In the world, also the diet
of subtle beings, is less than of gross ones, as the gods being
subtle, are satisfied only with fragrance. But, as far as, power
is concerned, the power of the subtle, is more than, the gross.
So persons having predominance of the subtle mode (feelings)
of goodness, attain to the higher world.
Now a doubt arises as to how a person, who dies during the
predominance of the Sattva (goodness), which may be a temporary
phase of his life, attains to the higher worlds, attained by those,
who perform virtuous actions, throughout their life. The answer
is, that there is a special concession from the Lord that at the
time of death, by thinking of whatever object that, one leaves
the body, that and that alone, he attains (Gita 8/6). So a person,
dying during the predominance of the mode of goodness, attains
to the higher pure worlds, there is no doubt, about it.
Appendix-"Tadottamavidam lokanamalan'-The people
who possess discrimination, are discerning persons. If they by
regarding the Sattvaguna as their own, don't take delight in .it,

and have an inclination to God, then they by being detached
from (transcending) Sattvaguna, will attain the Supreme Abode
of God, otherwise having affinity with Sattvaguna, they will
attain to the higher worlds, upto the Abode of Brahma..
'Amalan'i--In the higher worldsupto the Abode of Brahma,
there is relative purity but in the Supreme Abode ofGod, there
is absolute purity.
~ ~ "lJ(qf ~ ~14d I
~ g~1"1f<'1qftr ~~14d II ~'-\ II
rajasi pralayam gatva karmasangisu jayate
tatha pralinastamasi miidhayonisu jayate
When one dies, in the preponderance of mode of passion, he
is born among those attached to action; and when he dies in the
preponderance of the mode of ignorance, he is born in the wombs
of the deluded. 15
Comment:-
'Rajasi pralayarit gatva karmasangisu jayate'-When a
person, dies during predominance of the mode of passion,
when propensities such as greed, activity, unrest and craving
etc., increase, he is born among those human beings, who are
attached to action.
He, whose conduct has been good, throughout his life and
who has performed good actions, if he dies, when the mode of
passion, is predominant, is born as a human being. with good
conduct and emotion and performs, good actions. Ifa person
possessing no virtues, dies when there is predominance of the
mode of passion, with propensities such as greed etc., he is born
as a man, who is attached to objects, persons and actions etc. He,
who dies during the predominance of the mode of passion and
whose life has been full of evil propensities, such as greed and
anger etc., is born, as a. human being, possessing the demoniac

traits. It means; that even as human beings, they are born of
three kinds of traits according to those of the previous life. But,
all of them possess discrimination, bestowed upon them, by the
Lord. By attaching importance to this discrimination, every human
being through spiritual practice, good company and study of the
scriptures etc., can realize God, because they are eligible for
God-realization.
'Tatha pralinastamasi mii4bayon~ujayate'-The person, who
dies during the predominance of the mode of ignorance, .when
there is an increase.in propensities, such as negligence, delusion
and unillumination etc., is born, in the wombs of the deluded
(senseless) creatures, such as beasts, birds, moths, insects, trees
and creepers etc. Out of those deluded ones, trees and creepers
etc., are more deluded, than birds and beaSts etc.
If a person, performs good actions, but at the time of death
has a predominance of the mode of ignorance and is born in the
womb of deluded one, then also, he maintains his virtues, good
conduct and nature. As the sage, named Bharata died during
the predominance of the mode of ignorance, by thinking of the
deer, to whom he was much attached, so, he was born a deer.
But, because of renunciation and penance of his previous human
births, he did not live with his mother and instead of eating
green leaves, he ate only dry leaves. He possessed so much
of carefulness, during his life as a deer, as is rarely possessed,
even by human beings.
Appendix-In Rajoguna .attachment, rather than action,
binds a man and leads him to birth and death. It is because of
attachment that it has been said that he is born among those
attached to action-s-tkarmasangisu jayate'. In the form of action,
Rajoguna remains even in the person who has transcended the
gunas-s-tprakasarh ca pravrttim ca' (Gita 14/22). If a person is
attached to any object, action or person, he will be born among
those persons who are attached to action. A man is by nature

attached to action because only a human being has the right
of performing new actions-'karmanubandhini manusyaloke'
(Gmi 1512).
Lfnk:-Why does the predominance ofthe three modes, at the

time of death yield different results? The answer follows:-
Cfilfur: tt/tii'H4Ig: ~.~ ~ I

{~~f« ~~:&q~f1;j~: lfiHI{II ~ ~ II
karmanah sukrtasyahul) sattvikaril nirmalam phalam
rajasastu phalam duhkhamajfianam tamasah phalam
The fruit ofgood actions is said to be Sattvika (goodness) and
pure, the fruit of Rajas is pain, while the fruit of Tamas (guna)
is ignorance. 16
Comment:-
[Actually, actions are neither Sattvika, nor . Rajasa nor
Tamasa. Actions performed by Sattvika, Rajasa and Tamasa
doers, are called Sattvika, Rajasa and Tamasa respectively.]
'Karmanah sulq1asyahul}sattvikaril nirmaIarit phaIam'-Sattva-
guna (the mode of goodness) is pure and flawless. Action performed
by the Sattvika doer (agent), is also Sattvika, because the doer
is reflected in .his activity; and the fruit of that action, is also
pure and pleasant..
So long as, a doer has his connection with the Sattvaguna
(the mode of goodness), even though he has no desire for fruit
of action, he is said to be a Sattvika doer, and his. actions, bear
fruit. But when his connection with the mode is renounced, he
is no more called a Sattvika doer, and his actions bear no fruit,
they tum into. inaction.
'Rajasastu phalam duhkham'<-Rajoguna, is full of attachment.
Actions performed by a Rajasika doer, are Rajasika and so, is
their fruit. It means, that.Rajasika actions, are performed with the

view of getting; pleasures, comforts, luxuries, respect and praise
etc., here and hereafter. But these pleasures born of contacts (with
objects), are verily sources of pain (sorrow), (Gita 5/22). These
lead to the cycle of birth and death. So the Lord, has declared
the fruit of Rajasa action is pain.
Rajoguna (the mode of passion), gives birth to sin and pain.
A person, possessing the mode of passion, performs sinful actions,
which bear painful fruit. In the thirty-sixth verse of the third
chapter, Arjuna asked Lord Krsna, "By what, is a man impelled
to commit sin, as if by force, even against his will?" The Lord
answered, "It is craving (desire), born of the mode of passion,
/' which impels a man, to commit sin."
'Ajfianarn tamasah phalamv--Tamoguna is full of delusion.
Actions by a Tamasika person, are performed without thinking of
their fruit, in the form of violence and loss etc., out of delusion.
So such a person, is reborn after death, in the species of silly
creatures such as beasts, birds, moths, insects, trees and creepers etc.
This verse, can be summed up as follows. The Sattvika person
in all the circumstances, is happy, the Rajasika one, is sad, while
the Tamasika, is ignorant, having no discrimination.
So long as, a person is attached to actions, and modes of
nature, he cannot be happy, because his actions, bear different
kinds of fruit, in the form of modes and circumstances. But,
when he renounces his attachment to actions and modes, he
cannot be sad and bound.
The thought, at the time of one's death, is the root of a
being's rebirth. The predominance of anyone of the modes, is the
root of that thought. The predominance of a mode, depends upon
actions. It means, that a person performs actions, according to
the mode and those actions, strengthen the mode and he thinks
at the time of death, according to that mode of nature. Thus,
the thought at the last moment, mode of nature and actions all
the three are responsible, for a person's rebirth, in good and

bad species.
Appendix-Attachment is the very -nature of Rajoguna and
that attachment is verily the cause of pain (sorrow)-'rajasastu
phalarnduhkham'. Attachment is the root of all worldly sufferings
and sins. _Attachment gives birth -to desire-'kama esakrodha
esa rajogunasamudbhavah' (Gita 3/37).
•Ajfiiinam tamasah phalam'- Tamoguna (mode of ignorance)
obstructs knowledge, illumination and discrimination, because
Tamoguna gives birth to ignorance and is also born of ignorance
(Gita 14/8, 17).
Link:-In the preceding verse, the Lord explained the fruits
of predominance of the three gU1JllS (modes) of a-person while
dying. Now, in the next verse, He explains how the gU1JllS, activate
their respective actions.
;fh'CII~&ilI~?I-~ '(\ijffl ~ ~~ l
SUU«q)~ flJiffl ~Siill"1qCl ~ II ~\9 II
sattvatsaiijayate jiianariJ. rajaso lobha eva ca
pramadamohau tamaso bhavato'jiianameva ca
From Sativa (the mode of goodness) arises knowledge,
from Rajasa (the mode of passion) arises greed and from
Tamasa (the mode of ignorance), arise heedlessness, delusion and
ignorance. 17
•
Comment:-
'Sattvatsafijayate jiianam'-Sattva, awakens knowledge or
discrimination. That discrimination, enables a man to perform
only good actions, which bear Sattvika and pure fruit.
'Rajaso lobha eva cat--Rajoguna gives birth to greed etc.
Actions of a greedy person, bear painful fruit.
Greed, is the lust for multiplying possessions. Greed can
manifest itself, in two forms-e-not to incur proper expenditure and
to accumulate wealth etc., by foul means. If a person, does not

spend money according to the need of the moment, because ·of
greed, he loses his peace of mind. If he accumulates and hoards
money, by foul means, he incurs sins, which lead him to hell
and eighty-four lac forms of lives, which are full of suffering.
'Pramiidamohautamaso bhavato'jiianameva ca'-Heedlessness,
delusion and ignorance arise, from Tamasa. A Tamasika man,
thinks of wrong as right, and regards, all things contrary
(Gita 18/32).
In this verse, it is mentioned that ignorance arises from
Tamasa, while in the eighth verse of the chapter Tamasa, has
been said to be born of ignorance. It means, that as a seed is
born of a tree and a tree is born of the seed, ignorance, is born
of Tamasa and Tamasa is born of ignorance.
In the ,eighth verse, the Lord explained heedlessness,
indolence and sleep, as the three propensities of Tamasa, while
in the thirteenth verse as well as in this verse, there is mention
of heedlessness, and there is no mention of sleep. It indicates,
that necessary sleep is neither Tamasa nor forbidden, nor leads
to bondage, but is a necessity for a Sattvika person, as well as a
transcendental person (who has transcended the three modes of
nature). It is only excessive sleep, which is Tamasaand which
binds a personbecause it makes him lazy, idle and a lot of his
time, is wasted
. The soul (spirit), in spite of being a fragment of the Lord,
assumes its affinity, with matter (nature) and its modes. Those
modes, give birth, to the propensities in the mind. Those
propensities, force a person to perform the same sort of actions.
The fruit of those actions, causes a person to be born in good
and evil bodies. It means, that during life, those actions bear
fruit, in the form of favourable and unfavourable circumstances.
While after death, they cause his birth in good and evil wombs.
But in fact it is the propensities of modes, at the root of actions,
which conduce him to have his birth in good and evil bodies
(Gitii 13/21). It means, that attachment to modes of nature is
not weaker than actions. As actions bear good and bad fruit,
attachment to modes of nature also bears good, and bad fruit
(Gita 8/6). So in the context of fourteen verses from the fifth to
the eighteenth, the Lord, first in the fourteenth and the fifteenth
verses, explained the destiny which awaits a man who dies during
the predominance of one of the modes of nature; then in the
sixteenth verse He explained the fruit of the actions in the form
of favourable and unfavourable circumstances and fmally in the
eighteenth verse He explains the ·different destinies, awaiting ~
those who are established in the three gunas, Thus, different
propensities arise, from these gunas (modes) and these force a
person, to perform the same sort of actions, as has been described
in this verse. In this topic, the chief characteristic of the modes,
has been mentioned.
A person, whose aim is God-realization,not mundane pleasures
and prosperity, does not remain established in prakrti (matter). So,
he is not controlled, by the modes of nature. Through spiritual
practice, when his egoism changes and he has a firm resolve to
attain his aim, he realizes the self, which transcends the three
modes. This is called wisdom (knowledge), of the self which has
been delineated by the Lord, in the first and the second verses
of this chapter, and also in the description of the marks and the
conduct of the person, who has transcended the three modes, in
the five verses from the twenty-second to the twenty-sixth. Thus
the Lord in this chapter, has explained how a person can realize,
the self or Him, by transcending the three gunas.
Appendix-Knowledge (discrimination) emanates from
Sattvaguna (mode of goodness), and if a striver is not attached
to it, it gets enhanced and leads him even to salvation viz., it is
transformed into Self-realization. But when there is an increase in

greed, heedlessness, delusion and ignorance, then he can escape
no loss, no suffering, no womb of the deluded and no hell viz.,
he has to face them all.
Link:-In the fourteenth and the fifteenth verses, the Lord

indicated the destiny, which awaits a man dying during the
predominance of one of the modes of nature. Now in the next
verse, He explains the different destinies awaiting those dying
who are established, in the three gUT}{lS (modes of nature).
~~ 'fITCI~~~ '(1'i1'f1I: I
_atm~dlq'fll: 1I~l-1l
iirdhvariI gacchanti sattvastha madhye ~thanti rajas3l}
jaghanyagunavrttistha adho gacchanti tamasal:t
Those; who are established in the mode of goodness rise high,
those in the mode of passion, remain in the middle (regions); and
those in the mode of ignorance sink low. 18
Comment:
'iJrdhvarn gacchanti sattvastha'<-Sattvastha (who are
established in the mode of goodness), are those who have the
predominance of the mode of goodness, and who because of that
mode, observe self-control and fast, offer charity, and perform
virtuous actions, such as. running of cowpens and water huts,
construction of roads, plantation of trees and supply of food free
of cost etc. SU<;:h people, after giving up these physical body,
go upwards to regions higher than the earth, viz., heaven etc.,
referred to in the fourteenth verse of the chapter, as the pure
worlds of those, who know the Highest. Those persons who go
to higher regions, have predominance of the fire element in their
bodies acquired there.
'Madhye tisthant] rajasiil}'-'Rajasal,l' (who are established
in the mode of passion), are those who have predominance of

passion and attachment, and who are engaged in pleasure. and
prosperity, without going against the ordinance .of scriptures.
Such persons, are reborn on the earth, as human beings, in whom
there is predominance of the earth element.
The term 'tisthanti' (dwell), denotes that they dwell in the
middle region i.e., they are reborn as human beings on the earth,
because of their attachment to things and persons etc., while their
conduct is in accordance with the ordinance of scriptures.
'Jaghanyagul}avrttistha adho gacchanti tamasal;t'-Persons
having predominanceof the mode of ignorance, being overpowered
by heedlessness, indolence and sleep, waste their time and
money, on trifles and futile pursuits.:They do not discharge their
duties sincerely, they think ill of others and they perform evil
actions, such as theft, robbery and fraud etc. Such persons, die
in the predominance of 'Tamoguna', go downhill, and degrade
themselves.
They go downwards in two ways-lower births and lower
regions. They are either reborn, in lower species such as beasts,
birds, moths, insects, snakes, scorpions and evil spirits etc., or
they undergo terrible suffering and torture in the infernal regions,
known as Vaitarini, Asipatra, Lalabhaksa, Kumbhipaka, Raurava
and Maharaurava etc. Those who in spite of having modes of
goodness and passion, in their life, die during the predominance
of the mode of ignorance, take birth in the womb of deluded
(Gila 14/15) while, those who have the predominance of the mode
of ignorance throughout their life, after death, fall into a foul hell
(Gita 16/16). It means, that a person takes rebirth according to
thoughts at the last moment, but gets pleasures or pains in that
life, according. to actions performed, in the previous birth. For
example, if a man has performed good actions in his life, but
if at the last moment he thinks of a dog, he will be reborn asa
dog, but he will get comforts and luxuries. On the other hand,
Verse 18] SADHAKA-SANJIVANI ·1559
if a person has performed evil actions, but if he thinks of a man

at the timeof death, he will take rebirth as a man, but he will
be deprived even of the bare necessities of life, and will ever
suffer, from diseases.
In order to develop the mode of goodness (Sattvikaguna)
a striver, should study the scripture, keep company of noble
persons, reside in holy places of pilgrimages, devote mornings
and evenings, the most suited time, to devotion and meditation,
and discharge his duty according of his caste, creed, stage of
life and the ordinance of scriptures. He should meditate on God
and chant the sattvika sacred formulas. InSrimadbhagavata, there
are ten factors, which influence in acquiring the gunas (modes).
These are-scriptures, water (diet), subjects (company), place,
time, actions, birth, sacred formula, (mantra) and past influences
(Samskara). They develop Sattvika, Rajasika and Tamasika gunas,
according to their own nature.
A person, having predominance of the mode of passion
(Rajoguna), at the time of death, is reborn in the mortal world,
as a human being (14/15) and a person established in the mode of
passion, is also reborn as a human being (14/18). It.means, that all
human beings have only the mode of passion, they have neither
the mode of goodness (Sattvaguna) nor the mode of ignorance
(Tamoguna). But actually it is not so, because the Lord Himself
declares, that when a man dies, during the predominance of
Sattva (goodness), he attains to the pure worlds (14/14) and
when he dies, being established in the mode of goodness, he
goes to higher regions (14/18). Similarly, He declares that if a
person dies, during the predominance of Tamas (ignorance), he
is born in the womb of the deluded (14/15) and if he dies when
he is established in.the mode of ignorance, he sinks downwards
(14/18). The three modes (gunas) of goodness (Sattva), passion
{Rajas) and ignorance (Tamas) bind, the imperishable spirit to

the body (14/5). The whole world, is deluded by the threefold
modes, of nature (7/13). The doers are said to be, of three
types-Siittvika, Riijasika and Tamasika (18/26--28). There is
no being, in the entire universe, which is free, from the three
modes born of nature (18/40).
Those who go to higher regions, have. predominance of the
mode of goodness, while the modes of passion and ignorance,
occupy a secondary place. Those who are born in the mortal
world as human beings, have predominance of the" mode of
passion, while the mode of goodness occupies, a subsidiary place
and the mode of ignorance, occupies a third place..Those, who
sink downwards have predominance of the mode of ignorance,
while the modes of passion and goodness respectively, occupy
the second and third place. Thus, when there is predominance
of one of the modes in a person, he also possesses the other
two modes, to a certain extent. Thus, with the predominance of
anyone of the modes, every being has a different nature.
As the Lord, in spite of performing the Sattvika, Rajasika
and Tamasika actions, remains, above these threefold modes of
nature (4/13), similarly, great men who transcend the modes of
nature, remain unaffected by the reactions of the Siittvika, Riijasika
and Tamasika, propensities (14/22). Therefore, adoration to the
Lord and company of the transcendental souls, are helpful, for
a striver in transcending, the modes of nature.
Appendix-If there is a little increase in Tamoguna, then a
man is reborn in the womb of the stupid creatures and jf there
is much increase in Tamoguna, he is hurled into hells.
t"':::Jt"':::J~t;t~tjt"':::Jt"':::J
Link:-Having discussed the three modes of nature, from

the fifth to the eighteenth verses, now the Lord, in the next two
verses, discusses the means of rising above, the three gunas
(modes) as well as, its reward.
Verse 19] , SADHAKA-SANJIvANI 1561
~.~: cnfflt ~ sU!!11q~e:tffi I

~:u1rt"~ q~lcim~1I ~~ II
nanyam gunebhyah kartaram yada.drastanupasyati
gunebhyasea param vetti madbhavaraso'dhlgacchati
When the seer beholds no doer other than the modes, and
knows the self beyond the modes, he attains to My Being. 19
Comment:-
'Nanyaril gunebhyah kartaram yada drastanupasyatl
gunebhyasea param vettimadbhavam so'dhigacchati'-There is
no agent, other than the gunas (modes) i.e., the modes alone,
are responsible for all actions and modifications. The self, the
illuminator of the modes, is an observer, who is in no way
contaminated, by the modes and who has no connection with,
the modes and actions, because they ever undergo modifications,
while there is no modification, at all in the self. The thoughtful
striver, who attains knowledge of the self, attains to the Lord's
Being i.e., becomes identical with Him. It means, that the striver
(self) who assumed his affinity with the gunas (modes) by error,
that assumption is wiped out and he realizes his natural identity
with the Lord.
Appendix-'GuQebhYaSca param vetti'-It means that the
striver realizes that he is established in the illuminator by which
the modes are illumined (Glta 13/31).
'Madbhavarn so'dhigacchati'-This expression means that
he attains My Being viz., he attains Brahma. The same fact has
been mentioned in the second verse by the expression 'mama
sadharmyamagatah'.
A discriminative striver beholds no doer other than the modes
and realizes himself to be detached from the modes viz., from
actions and objects. Being detached from actions and objects,
he attains Yoga (becomes Yogariidhaj-«'yada hi nendriyarthesu
.............' (Glta 6/4). Having attained Yoga, he attains peace and
if he is not arrested there in other world, if he does not take

delight in that peace, he attains God.
"l'l1l~dl"1ffit'4 Sl1<t' ~iHi'l~ClIi.1

Gl9+i~t+£t\il'lIS;:lire.'lm)Sldq~ II ~O II
gu\lanemnatitya trindehi dehasamudbhavan
janmamftYujaradul}khairvimukto'mrtamasnute
When the embodied soul (wise) rises above these three gul}as
(modes) out of which the body is evolved, he is freed from birth,
death, old age and pain and he achieves immortality. 20
Comment:-
'Gul}anetanatitya trindehi dehasamudbhavan'-Though a
thoughtful person (soul), has no connection with the body, yet
people think him dwelling in the body. So he has been termed
as 'Dehi' (Embodied Soul).
A body is evolved out of these modes. A man (soul),
assumes his affinity with these modes. Attachment to these
modes, is the cause of his birth, in good and evil wombs (Gila
13/21). A thoughtful person rises above the three modes, which
have been discussed, from the fifth to the eighteenth verses of
this chapter i.e., he renounces his assumed affmity with them,
because he clearly perceives that he (selt), is distinct from the
gunas, having no connection at all, because the self undergoes
no change while, the gunas always undergo modifications. The
self, has no connection even with, prakrti (matter), from which
these modes evolve. Then how could he (selt), have any affmity
with gunas?
'Janmamrtyujaradul}khairvimukto'mrtamaSnute'-When a
striver, rises above these three modes, he becomes free, from
the sufferings of birth, death and old age, because attachment to
these modes, is the cause of his birth etc. These modes, appear
and disappear, and they also undergo modifications, in their

forms-i-Sattvika, Rajasa and Tamasa, while he (the self), ever
remains detached and so undergoes no modifications in the form
of birth, death and old age. It is because of his attachment, to
the gunas, that he suffers the pangs of birth, death and old age.
One, who realizes the self, totally detached from these modes,
attains immortality, which is natural.
A man (soul), by his identification with a body; regards its
death as his death. He being a portion of the Lord, is immortal
but, being attached to pleasure and prosperity, and having a desire
to maintain the decaying and dying body, he does not realize his
immortality. A thoughtful person, applying his discrimination,
comes to know that he is different from the body, and thus
realizes, his immortality.
Attainment of His Being, as described in the preceding verse
and attainment of immortality, described in this verse,' are one
and the same.
In verses 7/29, 13/8 and 14/20, there is mention only of
old age, there is no mention of childhood and youth. Why? The
reason is, that a person does not suffer so much, in these two
stages, as he suffers in old age, because in old age he becomes
feeble and has not much physical power.
At the time of death, also he suffers a lot of afflictions. But,
he who rises above the three gunas, becomes free from the pain
of birth, death and old age forever.
He, who realizes the true nature of the self, is not reborn.
During his life he will pass through the stages of old age and
death, but these will not give him pain.
A man (the self), by his identification with a body is reborn,
and assumes the body's old age and pain etc., in him. The body
is evolved, out of the three modes. A transcendental great person,
being free from the three modes, becomes free from all the
pains, which he bore; because of his assumed identification,

with the body.
Therefore, every person should realize his transcendental
self, before death. When he transcends the three gunas (modes),
he is freed from all the sufferings, of old age and death, and he
realizes his immortality, and is not reborn.
Appendix-Every human being has the feeling that he should
live alive and never die. He wants to be immortal. His desire for
immortality proves that in fact he is immortal. Had he (the self)
not been immortal, he would have not desired to be immortal.
For example if a person feels hungry and thirsty, it proves that
there are such things (food and water) by which his hunger and
thirst may be satisfied. If there had not been food and water, he
would have not felt hungry and thirsty. Therefore immortality is
self-evident-s-tbhutagramah sa evayam' (Gila 8/19). When a man
(the self) in spite of being immortal, ignoring his discrimination,
assumes his identification with the body viz., he assumes "I
am the body", then he is in dread of death and desires to be
immortal. But when he attaches importance to his discrimination
and accepts the fact "I am not the body because the body is
ever mortal while 1 am ever immortal," then he realizes his
axiomatic immortality. The Self, ever being uniform, perceives
the modifications and changes of the body. Therefore a striver
instead of attaching importance to modifications and changes,
should attach importance to the beingness of the Self (which is
ever existent) and to his immortality.
This verse is the gist of the fourteenth chapter.
Link:-Having heard from Lord Krsna, the truth that

the embodied soul, transcending the three gunas, attains to
immortality, Arjuna became curious to know the characteristics
and conduct, of such a person, who has transcended the three
gunas and also the means of rising above these, and so he puts
the question:-
3F!fr~
~:fi·OO"'IUII~dl"1ffia1 ~ ~ I
fChql'€lH: cnw=adifJl"'JUlI"1~II ~~ II
arjuna uviica
kairlhigaistringul}.anetiinatito bhavati prabho
kimacaraI, katham caitiiritstringul}.anativartate
Arjuna said:
What are the marks of him, who has transcended the three
gunas (modes), 0 Lord? What is his conduct like? How does he
transcend, the three modes? 21
Comment:-
'Kairoogaistringw:tanetiinatito bhavati prabho'-O Lord, I want
to know the characteristics of a person, who has transcended the
three modes of nature. What are the symptoms of such a person,
by which he can be distinguished, from other common people?
'KimaciiraJ,'-What is his conduct, what is his daily
routine, how does he live and what are, his activities? Are they
regulated or nonregulated? How are they different, from those
of common men?
'Katharil ealtathstrlngunanatlvartatet-c-What is the means,
by which one, can transcend the three modes?
Link:-In response to Arjuna's first question, the Lord

explains the marks of a person who has transcended the three
gunas (modes), in the next two verses:
~'7qljcni31
!lIChl~i "€I' ~ ':q m6QCl ':q qlOsCiI
... ~ 'l'4q«~+tIA ... Pt~+tIA~ II ~~ II
sribhagavdnuvdca
prakasaril ca pravrttlm ca mohameva capal}eJava
na dvesti sampravrttani na nivrttanl kailk~ati
o pa.,€)ava, he does not hate illumination, activity and delusion
when those are abundantly present, nor does he long for them,
when all absent. 22
Comment:-
'Prakasam ca'-Purity of the senses and mind, is called
'Prakasa', or illumination. It means, that illumination is the
power, which enables the senses to perceive the five objects of
senses, the mind, to think and the intellect, to judge.
The Lord (in 14/11)explained two marks of the mode of Sattva
(goodness)-illumination (purity) and knowledge. Out of the two,
only illumination has been mentioned here because in the mode,
of goodness illumination occupies a predominant place. Unless
there is illumination (purity) in the senses, mind and intellect,
discrimination, is not aroused. Illumination arouses knowledge.
So knowledge should be included within, illumination.
'Pravrttim ca'-So long as, a person is attached to the modes
of nature, the propensities, such as greed, activity, undertaking
of actions, unrest and craving, of the mode of passion arise.
But when a man rises above, the three igunas (modes), the
propensities of the mode of passion, do not spring up, but there
is activity free from attachment and desire. Thus, the activity of
the transcendental person, is flawless.
The mode of passion, has two forms-attachment and actions.
Out of the two, attachment is the root cause of all suffering. A
transcendental person, is free from attachment. But he performs
actions, without having any desire, for the fruit of actions. These
actions denote 'Pravrtti' (Activity).
'Mohameva ca pa.,€)ava'-Delusion, can be of two kinds
Verse 22] SADHAKA-SAriUIVANI 1567
(i) absence of discrimination, between the real and the unreal

or between what ought to be done, and what ought not to be
done. (ii) Error, in practical life. As far as the first kind of
delusion, is concerned, a transcendental soul, is totally free from
it. But, as far as, an error in practical life is concerned, even a
transcendental person, may commit it. He may have an optical
illusion, and may take a rope for a snake and a shell, as a piece
of silver, by error.
'Na dvestl sampravrttanl na nlvrttanl k3Ji~ati'-Illumination
is the effect of .Sattva, activity of Rajas and delusion of Tamas.
A transcendental person, does not hate illumination, activity and
delusion, when these are present, nor does he long for them,
when they are absent. It means, that he does not hate them by
thinking why they have evolved, and that they should disappear,
nor does he desire, that they should continue or they should
evolve, again. A person, who has transcended the three modes
of nature, remains indifferent, to them.
I Ail Important· Fact I

One thing, arises as 'cropping up of thoughts' while another
is, 'to be engaged in thoughts' (have feelings of attachment and
aversion). There is a world of difference, between the two.
The former is cosmic, while the latter is personal. We are not
responsible for what happens in the world, but we are held
responsible, for what we do. Moreover, by having attachment
and aversion for worldly activities, we assume our affmity with
them i.e., we become a doer and so we have to get the fruit. If we
do not assume our affmity, with these, we cannot be responsible
for them, and we will not, have to reap their fruit (because they
are performed by the body, a fragment of the world) in the same
way, as we are not held responsible for the numberless actions,
which are performed, in the world, through cosmic power. So
a striver, should have neither attachment nor aversion to good
and evil propensities, evolved from the three modes of nature

i.e., he should not assume affinity with them.
These propensities,appear in the mind, of even transcendental
souls. They appear and again disappear. But, he has neither
attachment nor aversion for them, he does not even perceive
them, as such because he beholds, nothing else besides the Lord,
in the entire universe.
One is to perceive, while the other is automatically seen.
'To see' comes within 'doing'.. and 'automatically seen' comes,
within 'what happens.' A fault lies in 'seeing', not in 'what is
automatically seen.' A striver, should not feel perturbed,even if
he perceives the worst propensity, in his mind. He should have,
neither attachment nor aversion to it. He commits an error, that
he is either attached to those propensities, or has an aversion to
them, and so he is entangled. Lord Rama says to His younger
brother, Bharata in the Ramacaritamanasas->
"0 dear! There are innumerable virtues and vices evolved, by
the deluding potency ofthe Lord. Discrimination; consists in their
non-perception while ignorance consistsin their perception" (7/41).
A striver, should think seriously, that dispositions appear and
disappear, but he (the self) remains the same. The changeable
cannot see the changeable, only the changeless can see, the
changeable. This is a rule. It proves; that the self is an observer,'
while the dispositions, are to be observed. So, he is different
from them. So he should not assume his affinity with them, he
should, neither be pleased nor displeased with, the appearance
and disappearance of the kaleidoscopic, mutable and perishable,
dispositions. He should ever remain fixed, in his real self, which
is non-changing, immutable and imperishable.
Appendix-The man, who transcends gunas, desires neither
the favourable circumstances to continue nor the unfavourable
ones to disappear. Having realized his immutability, he has the
knowledge of the desirable and the undesirable circumstances,·
but he (the Self) is not affected by them. The propensities of

the mind change but he himself remains untainted. The striver
should not be affected by dispositions because the transcendental
soul is the ideal for a striver and the striver is his follower.
It is inevitable for every striver that he should not identify
the Self with the body. The dispositions are there in the mind, not
in the Self. Therefore a striver should regard these dispositions
neither as good nor bad nor in the Self. The reason is that these
propensities are fleeting but the Self ever remains the same. Had
these propensities been in us (the Self), they would have persisted,
so long as the Self exists. But this is every one's experience
that we ever exist but the propensities appear and disappear.
These propensities are evolute of prakrti, while we (the Self)
are identified with God. Therefore the Self, who experiences the
modifications apart from the Self, remains uniform.
a«.:m.. CI«.w;(t Tfl4T ..... fCl'€lI@Old I

1JU1T CRf;o ~ ~~ ~11~qll
udaslnavadasino gunairyo na vicilyate
gUQi vartanta ityeva yo'vatisthati neJigate
He who like one unconcerned, is not moved by the modes
of nature and established in the self remains apathetic without
wavering, knows; that it is only the modes, that act. 23
Comment:-
'Udasinavadiisinm,'-When two persons fight, he who sides
with either is called, partial. He who is just, to both is a mediator,
while 'Udasina' is he, who sees the two but has an attitude of
indifference, towards either of the two. From the view point of
a realized soul, who has risen above the three gunas, there is no
existence of the world, except God. He himself has merged in
God. So to whom should he be indifferent? Therefore, no question
of his being indifferent, arises. But to common people, he seems

indifferent to the world. That state is described as 'Udasinavat'.
'GuJ;tairyo na vicalyate·....:..The propensities of modes of
goodness, passion, and ignorance, appear in his mind but he is
not moved, by these. He is unconcerned, as he remains when
those propensities come to the minds of others, because he
perceives that nothing exists, besides the Lord.
'GuJ;ta vartanta ityeva yo'vatlsthatt'c-He remains, fixed in the
self, by understanding that it is the modes, which are acting, on
the modes (GIla 3/28)..
'NeJigate'-A person, who rises above the three modes of
nature, does not perform any action himself, because in the
imperishable pure self, there is no activity.
[In the above-mentioned two verses, the Lord has described
the attitude of indifference and untaintedness of the person, who
has. transcended, the modes of nature.]
Appendix-'Na vicaIyate', 'avatisthati' and 'nengate'-in fact
these three expressions have the same meaning. But the purpose
of giving these three expressions is that the transcendental exalted
soul remains fixed (established) in the Self. He neither wavers
himself nor can be moved by anyone else.
'To do', 'to be or to occur' and 'is'-there are these three
states. If 'to do' is changed into 'to be' and 'to be' is changed
into 'is', then ego is totally wiped out. A worldly minded person
(not a striver) holds, "I am doing actions"-'ahailkaravimuqhatma
kartahamiti manyate' (GIla 3/27). He, who becomes a doer, has
to become an enjoyer also. The striver with the predominance of
discrimination, realizes that 'actions are occurring'- 'gunagunesu
vartanta' (Gita 3/28) viz., 'I do nothing'- 'naiva kificitkaromiti'
(GIta 5/8). But he who has realized the Self, such an enlightened
exalted soul realizes only an entity ('is')-'yo'vatisthati neilgate'.
That divine entity equally pervades all actions. Actions come
to an end but the consciousness remains the same. An exalted
soul, instead of having an. eye on actions, has an eye only on

the conscious entity ('is').
Link:-In the next two verses, the Lord answers Arjuna's

second question, "What is his conduct?"
~:'tSI'tl&:~: =(OtqMle.~qCh''i.1'': I
~ ~oih:«];@OiiH<,(qfi«];Rr: " ~~ "
q .... QQ... ti1«];@Oii«];@OI1 ~: I
~ 10 II ill d: '=(Ot' diJOld" ~'"' "
samaduhkhasukhah svasthah samalo~tiSmak3ficanal}
tulyapriyapriye dhlrastulyanindatmasarhstutih
manapamanayostulyastulyo mitrarlpaksayoh
sarvarambhaparityagl gu.,atital} sa ucyate
He regards pain and pleasure alike, dwells in his ownself,views
a clod of earth, a stone and gold alike, remains equable amidst the
pleasant and the unpleasant, is firm and views blame and praise
alike; he equates honour and dishonour and is the same to friends
and foes, he has abandoned all activities--such a man is said to
have risen above, the three modes of nature. 24-25
Comment:-
'Dhirah samaduJ.tkhasukhaJ,'-A person, having transcended
the modes of nature, discriminates the real from the unreal, and
remains finn (fixed), in the self.
He remains the same, in desirable and undesirable
circumstances viz., pleasure and pain, which appear as the fruit
of his past actions. They cannot make him happy and sad.
'SvasthaJ,'-In the self, there is neitherpleasure nor pain. The
self, is their illuminator. He remains established in the self.
'Samalo~t3Smak3ficanaJ,'-He has neither attachment nor
aversion, to a clod of earth, a piece of stone and a piece of
.~ gold. He makes proper use of these but remains alike, in their

gain and loss. Not to know the distinction between a clod of
earth, a stone and gold is not, even-mindedness. Having known
their distinction, not to have attraction and aversion for them,
is even-mindedness. The knowledge of their distinction is not a
fault, but to be affected by these is an evil.
'Tulyapriyapriyab'-He remains alike, in success and failure,
which he gets, as the fruit of his actions.
'Tulyanindatmasamstutib'-Praise and blame, mainly relate to
name. The man beyond gunas has no connection at all, with the
name. He is neither pleased, when he is praised, nor displeased
when he is blamed. He has neither attachmentfor those, who praise
him nor aversion to those, who blame him. It is a common trait,
that a man likes praise but dislikes blame. He who rises above
gunas, knows the two, but he treats both of these alike. He remains
established, in the self, where praise and blame, have no access.
Both praise and blame, are ~ctivities done by others. To be
pleased or displeasedwith these is a mistake.Whateverone's.nature
is, and whatever his conviction is, he will speak, accordingly.
It is not just if a striver, expects of others, that they should not
censure him. It is rather unjust, if he compels other persons to
praise him, and not to blame him. He should be pleased, when
someone blames him, because in that case his sins are wiped out
and he is purified. When someone praises him, then his virtues
are destroyed. So, he should not be pleased, with praise, because
it involves danger.
'Manapamanayostulyab'-A person, regards honour and
dishonour of a body or a name as his own, when he identifies
himself, with the body. But the person, who has transcended the
modes, having snapped his connection with the body, is neither
pleased with honour nor displeased with dishonour, because he
remains established in the self, which is free from all alterations
and modifications. So he feels neither happy when he is honoured,
nor sad, when he is dishonoured. He remains alike. To have

knowledge of honour and dishonour, is not an evil. But to be
happy and unhappy, is an evil. Both are modifications of nature.
'Tulyo mitrarip~yol} '-He entertains no feeling of friendship
or enmity, towards anyone. But, people fmd their own sentiments
of friendship or enmity, reflected in him. So, even by knowing
the fact that some other persons, regard him as their friend or
enemy, he maintains an attitude of impartiality, towards them.
If he has to divide a thing, between two-one, who regards
him as a friend and the other, who regards him as an enemy, he
gives a bit less to the former, than to the latter, because he is
generous to the latter, even in judgement. This is also, equanimity
or even-mindedness,
'Sarvarambhaparityagt'e-He abandons all new undertakings
for pleasure and prosperity. He performs actions, according to
circumstances, being free from feelings of egoism, attachment,
having no desire for their fruit, and abandons these, without
having any desire for praise and honour etc.
'Gm,atital} sa ucyate'-Such a person, is said to have risen
above, the three gunas (modes of nature).
In fact, the person, who has transcended the three modes
of nature, cannot, have any marks. Marks vest in the modes of
prakrti or in prakrti, How can he, who has marks, transcend
gunas? Arjuna, has inquired of the marks, of such a person. The
Lord has described those marks. In fact, these are marks of his
so-called inner sense, and body. These marks, are only hints
about such a person. They cannot describe him. The modes, are
the evolutes of nature, while a body. senses, mind and intellect,
are the evolutes of modes. So the senses, mind and intellect
cannot even, fully describe the modes which are, their cause.
How can these describe pralqti, the cause of modes? Then, how
is it possible for these to describe the one, who has transcended
the modes?
Here the Lord, has mentioned four pairs of opposites-pleasure

and pain, pleasantand unpleasant, praise and blame and honour and
dishonour, to denote that one who becomes equanimous in them,
he becomes equanimous in other pairs of opposites, also easily. A
person, having transcended the three modes, regards these pairs
alike. He alwaysremains balanced, and his peace, is never disturbed.
[In the twenty-fourth and the twenty-fifth verses, the Lord
has described equanimity, of a great person, who has transcended
the three modes of nature.]
Appendix-Flaws such as attachment and aversion neither
abide in the non-Self nor in the Self nor they are the intrinsic
characteristic of the mind but they abide in the ego (identifIcation
of the Self with the body). In fact there is no real identifIcation
but it is merely assumed out of indiscrimination. It means that
there are no flaws in the Self but a man assumes them in the
Self because of indiscrimination. He realizes that flaws appear
and disappear, while the Self ever exists as it is; but he does not
attach importance to this realization. If he discriminately realizes
that the Self is free from these flaws, he will not become their
experiencer (happy and sad).
~~'.f;&'i,.~~~
Links-s-Now, the Lord, in the next verse, answers Arjuna's

third question-"How does he transcend, the three modes?"
-qf ~ m~ mmt;tliJ.. . ~ I
~ 1;U1l4lqffitadI161~ q;~d II ~~ II
mam ca yo'vyabhicarena bhaktiyogena sevate
sa gUl}ansamatityaitinbrahmabhiiyaya kalpate
He who worships Me with unadulterated devotion, rises above
the three modes and becomes eligible, for attaining Brahma. 26
Comment:-
[Though the Lord, discussed the means of rising above the
Verse 26) SADHAKA-SANJIVANI . 1575
modes, in the nineteenth and the twentieth verses of this chapter,

yet Arjuna, in the twenty-first verse again asked the question:
What is the means of attaining to the transcendental position? It
means, that Arjuna wants to know of any other means,· besides
the one, already discussed. Therefore, the Lord regarding Arjuna
as eligible for devotion, explains the path of devotion.]
'Maril ca yo'vyabhicarena bhaktiyogena sevate'<-dn this
clause the term 'Yah' (Who), denotes the server (worshipper),
the term 'Mam' (Me), denotes the worshipped and the expression
'Avyabhicarena bhaktiyogenasevate', denotes exclusive devotion
(worship). In exclusive devotion-a devotee, without depending
either on the world or even on the Discipline of Knowledge, and
devotion, etc., depends only on God, and takes refuge only in Him.
'Sa gUJ}3nsamatityaitin'-He, who worships the Lord, with
exclusive devotion, has not to rise above the three modes, but
by the Lord's grace the modes are automatically transcended,
by him (Gita 12/6-7).
'Brahmabhuyaya kalpate--Having transcended the modes, he
becomes eligible for attaining, Brahma, Here the Lord, has talked
about devotion. So He should have said, that the devotee becomes
eligible for attaining Him, instead of saying that he becomes
eligible for attaining Brahma. The reason is, that Arjuna asked
the means of transcending the modes (attainment of Brahma, the
Absolute). So, the Lord answered accordingly.
Also in the scriptures it is mentioned, that he who worships the
Lord, with exclusive devotion, has not to adopt any other means,
even in the Discipline of Knowledge, for becoming eligible to attain
Brahma, He automatically, becomes eligible to attain Brahma. But
a devotee is not satisfied with this attainment, he wants to please
the Lord. He regards the Lord's pleasure, as his own pleasure.
It means, that one who surrenders himself to the Lord, becomes
eligible, for attaining Brahma, automatically. This is something
different, whether he attaches importance to this attainment, or not.
1576 SR~ADBHAGAVADGITA [Chapterl-l
The Absolute, Who is attained by the DisciplinesofKrtowledge

and Action etc., is also attained, by the Discipline of Devotion.
The means to attain Him, may be different, but what is attained,
is the same Absolute.
Appendix-Whatever a striver wants to attain that is all
attained by devotion. The striver who predominantly wants to
attain Brahma viz., salvation or enlightenment, he attains Brahma
by devotion because God is the abode of Brahma (Gita 14/27).
Brahma is an integral part of the entire form of God (GIill 7/29-30).
In the tenth verse of the thirteenth chapter also the Lord has
declared that exclusive devotion is a means to Self-realization.
In Srimadbhagavata the worship of God Who is endowed
with attributes, has been mentioned 'nirguna' (transcending the
modes); as-'manniketaIh tunirgunam' (11/25/25), 'matsevayarntu
nirguna' (11/25/27) etc. Therefore he, who worshipsGod endowed
with attributes, transcends the three gunas (modes). God endowed
with attributes is not dependent on attributes but attributes are
dependent on Him. He who is swayed (controlled) by Sattva-
Raja-Tama, is not 'Saguna' (God endowed with attributes), but
Saguna is He Who is endowed with endless divine qualities such
as limitless grandeur, sweetness, loveliness and generosity etc.
Sattvika, Rajasa and Tamasa actions can be performed by God
but He. is not controlled by those modes.
A dovotee by having an inclination to God, naturally and
easily transcends the modes of nature. Not only this, he also
comes to know the entire form of God.
Link.·-How does a devotee, who worships the Lord, become

eligible for attaining Brahma? The Lord, answers the question,
in the next verse.
~ijlon ~ malgq~tH4Ioq~fi4 ~ I
W~~ ~ tl&'l1IChlf;aChfi4 ~ II ~\9 II
hrahmano hi pratisthahamamrtasyavyayasya .ca

sasvatasya ca dharmasya sukhasyaikantikasya ca
For, I am the abode of Brahma, the Immortal and the
Imperishable, of eternal Dharma (Law or righteousness) and of
absolute bliss. 27
Comment:-
'Brahmano hi pratlsthahamv--When Lord Krsna declares,
that He is the abode of Brahma, He means to say, that He has
His identity, with Brahma. As burning fire which is seen, and
fire present in a piece of wood which is not seen, are one and
the same, similarly the Lord is the same, as endowed with form
and also, without form. As the nose smells the same food, while
the tongue tastes it, similarly the same Lord is Brahma, for a
devotee following the Discipline of Knowledge, and Lord Krsna
for a devotee of devotion.
In fact Lord Krsna and Brahma, are one and the same.
The Lord has used the term 'Brahma', for Himself in 5/10 and
also 'unmanifested form' in 9/4. So He is both with form and
without form.
'Amrtasyavyayasya ca'-The Lord, is Immortal and
imperishable. It means, that the Immortal and the Imperishable
are not two different entities, but one and the same. The same
immortality, has been described in 13/12 and 14/20.
'Sasvatasya ca dharmasya'-Lord Krsna, is the abode of eternal
Dharma, and eternal Dharma, is the abode of the Lord. It mem:ts
that the Lord and eternal Dharma, are one and the same.* In
*There are four important Dharmas (Religions) in the world. They are
Hindu (Sanatana or Eternal), Bauddha, Christian and Muslim. The founders
of Bauddha, Christian and Muslim religions are Buddha, Jesus Christ and
Mohammada respectively. But the Sanatana Dharma was not originated by
anyone, it is eternal and beginningless like the Lord. This. is a discovery by
high sages. What is discovered, has its own pre-existence. The methods of God-
realization described in other Dharmas are also the gift of 'Sanatana Dharma'.
1578 SRIMADBHAGAVADGtrA [Chapterl4
the Gmi, Arjuna has addressed Lord Krsna, as the guardian of

the eternal Dharma (law) (11/18). God also incarnates, for the
establishment of theSanatana Dharma (4/8).
'Sukhasyaikantikasya ca'-Lord Krsna, is the abode of absolute
bliss, and absolute bliss, is the abode of the Lord. The same
absolute bliss, has been called eternal bliss (5/21), supreme bliss
(6/21) and infinite bliss (6/28).
In this verse, in the expression 'Brahmanah' and 'Amrtasya',
like the expression 'Rahoh sirah', the sixth inflexionhas been used,
which means that 'Rahu' and 'Sir~' (head), are not two different
entities, but both are, one and the same. Similarly, here Brahma,
the Immortal, the Imperishable, is Lord Krsna and Lord Krsna is
Brahma, the Immortal, the Imperishable. In this verse, emphasis
has been laid on the identity of Lord Krsna, with Brahma, the
Imperishable and the Eternal Dharma etc. All of them, in spite
of being called, by different names, are one and the same. Thus,
a devotee, who worships Lord Krsna, attains Brahma.
Appendix-'I am the abode of Brahma and imperishable
immortality'-this statement pertains to the Absolute Who is
attributeless and formless, and to the path of knowledge; 'I am
the abode of eternal Dharma' -this statement pertains to God
endowed with attributes and form and to Karmayoga; and 'I
am the abode of Absolute Bliss'-this statement pertains to
God endowed with attributes and form and to Karmayoga; and
'I am the abode of Absolute Bliss'-this statement pertains to
God endowed with attributes and formless and to the path of
meditation. It means that he, who worships God endowed with
When there is a decline of this Dharma, the Lord incarnates Himself for
the establishment of Dharma (GIta 417-8). So the Lord establishes it, He does
not found it. Actually all the other religions are the product of Sanatana Dharma.
So if their principles are obeyed without any desire for their fruit, they will
lead to salvation undoubtedly. A deep thought for salvation as is described in
Sanatana Dharma is not available in other religions. The principles of Saniitana
Dharma (Hindu Dharma) are totally scientific and they lead to salvation.
Verse 27]. SADHAKA-SANJIVANI 1579
attributes and form and depends on Him, attains the aim which
is attained by Jfianayoga, Kannayoga and Dhyanayoga, By all the
three Yogas, the same God Who is called 'entire' is attained.
All. the divine glories are God's grandeur. Brahma is also
one divine glory (grandeur) of God. Therefore here the Lord has
declared-s-tbrahmano hi pratisthaham'. In the Padma Parana it
is mentioned that 'Brahma' is a ray of Lord Krsna's nail.
yannakhendurucirbrahma dhyeyaIit brahmadibhil} surail}.
gunatrayamatitam tam vande vrndavanesvaram
(piitiila. 77/60)
Lord Sankara says-'I do obeisance to Vrndavanesvara Lord
Krsna Who transcends the three modes and gods meditate upon
Brahma who is the ray of Lord Krsna' snail-moon.'
~ rlffiMRt m4?,J/Qt;1rt7tJ.mtfry, gjmfclSl/2(; 4i1J:tflf#

m,!,wl1'd1dqJ~ ?1VI5/2(rq~ ";fT11 ~St:7.fTC/: IIf}{ II
om tatsaditi srimadbhagavadgitasispamsatsu brahmavidyiiyiim
yogasiistre snkr~1J.iirjunasamviide gunatrayavibhiigayogo
nama caturdaso'dhyayab
Thus with the words OIh, Tat, Sat, the names of the Lord,
the Supreme, the science of Yoga and the dialogue between Sri
Krsna and Arjuna, this the fourteenth discourse is designated:
"The Yoga of the Division of the three gunas (modes)."
In this chapter, sattva (goodness), raja (passion) and tama
(ignorance), the three modes of nature, have been described.
The person, who transcends this three modes, realizes his
eternal union with the Lord. So the chapter, has been entitled
'Gunatrayavibhagayoga' (Division of the three modes of nature).
Words, letters and Uvaca (said) in the Fourteenth Chapter:
(1) In this chapter in Atha caturdaso'dhyayah' there are three
words, in 'Sn1>hagavanuvaca' etc., there are six words, in verses,
there are three hundred and twenty-two words, and there are
three hundred and forty-four.
(2) In this chapter in 'Atha caturdaso'dhyayah' there are eight
letters, in 'Snohagaviinuviica' etc., there are twenty letters, in
verses, there are eight hundred and sixty-four letters and there
are fifty-one, concluding letters. Thus the total number of the
letters is nine hundred and forty-three. In this chapter there are
thirty-two letters, in each verse.
(3) In this chapter the term 'Uviica' (said) has been used
.thrice-'Sribhagaviinuviica' twice and 'Arjuna Uviica' once.
Metres Used in the Fourteenth Chapter-
Out of the twenty-seven verses, of this chapter, in the first
quarter of the fifth verse 'na-gana' being used there is 'na-vipula'
metre; in the first quarter of the sixth and tenth verses 'ra-gana'
being used there is 'ra-vlpula' metre; in the third quarter of the
fifteenth and seventeenth verses 'bha-gana', being used there is
'bha-vipula' metre; in the first quarter of the nineteenth verse 'ma-
gana' being used there is 'ma-vipulii' metre; in the first quarter
of the ninth verse 'bha-gana' and in the third quarter 'na-gana'
being used there is 'samklrna-vipula' metre. The remaining
twenty verses have the characteristics of right 'pathyiivaktra',
Anustup metre.
U Shri Hari II
IFifteenth Chapter I
INTRODUCTION
In response to Arjuna'squestion, "Those devoteeswho worship
Thee with attributes and those who worship the Absolute (the
Imperishable and the Unmanifested)-which of them are better
versed in Yoga?" The Lord declared the former to be superior
to the latter. In the fifth verse, the Lord while comparing the
two declared, "The difficulty of those whose thoughts are set, on
the Unmanifested is greater, for the goal of the Unmanifested,
is hard to reach by the embodied beings." How to overcome
this difficulty of body consciousness-this topic, as well as, the
description of the Absolute has been given, in the thirteenth and
the fourteenth chapters.
In the twenty-first verse of the fourteenth chapterArjuna asked,
"What are the marks and conduct of him, who has transcended
the three modes (gunas) and how does he transcend them?" In
response to this, the Lord after discussing the marks and conduct
of the person who has transcended the three modes, in verses
twenty-second to the twenty-fifth, in the twenty-sixth verse He
explained unadultered devotion, as the means to transcend, the
three modes, for the devotees who worship God with attributes.
It means, that devotee who has exclusive devotion to God (who
totally depends upon Him) transcends the three modes easily.
The expression 'Avyabhicarenabhaktiyogena', stands for devotion
free from dependence on the world, the term 'Yah' stands for
the embodied soul, while the term 'Mam' stands for God. In the
fifteenth chapter these very three subjects have been described
in detail which are referred in brief just above.
Man (soul) being a fragment of God, is transcendental but
he is bound because of his identification with, and attachment to
the body (world)-the evolute of the modes. He is not liberated

from these modes, so long as he does not know the glory of
the Lord, the transcendental one. Therefore,the Lord, introduces
the fifteenth chapter in order, to explain His glory and secret, to
enable a striver to cultivate unswerving devotion.
A man (soul), is a fragment of God (Gitii 1517) and so he has
his affinity, only for God. But by error, he assumes his affmity
for the body, senses, mind and intellect, etc., which are evolutes
of Nature, by regarding them as '1', or 'mine', or for me. This
is the main stumbling block, to exclusive devotion. In order to
remove this stumbling block, the Lord in the first five verses of
the fifteenth chapter, having described the universe as a Pipala
tree, exhorts Arjuna, to cut it down with an axe of dispassion.
i/1IJ/qJj41T:/
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sribhagavdnuviica
iirdhvamiilamadhal}SakhamaSvattharil prihuravyayam
chandiiritsi yasya parJ)iini yastam veda sa vedavit
The Blessed Lord said
He who knows the Pipala tree which is said to be imperishable,
as having its root above and branches below, and whose leaves are
the Vedas, is the knower of the Vedas. 1
Comment:-
'Urdhvamiilamadhal}.siikham'- [Like the first two verses
of the thirteenth chapter, here in the first verse of the fifteenth
chapter also the Lord presents a view of"all the topics of the
entire chapter. The expression 'Urdhvarmllam' denotes God; the
expression 'Adhahsakham' denotes Brahmii,the representative
of all beings while the term 'Asvattham' denotes the world. He
who knows the omnipotent Lord (the root of the Pipala tree in
form of the universe) in reality has been called 'Vedavit' (knower

of the Vedas).
Generally trees have their roots below and branches above.
But this tree in the form of the universeis strange as it has its
root above and branches below. The supreme abode of God from
where there is no return is above all the other worlds. Brahma is
the main branch (stem) of the tree in the form of the world as
he emanates first of all. The abode of Brahma is lower than that
of God. Brahma is lower than God in position, virtues, rank and
age etc., so he is called 'Adhah'." As the root is the foundation
(support) of the entire tree, so is God the origin of the entire
universe. Brahma, the creator is born of Him and he has been
described by the expression 'Adhahsakham' (branches below).
God is the illuminator and base of the entire creation and
He is superior to everyone in everyway. "There is none equal
to Thee, how could then there be one superior to Thee in the
three worlds" (Gita 11l43)t? Being the base and the support of
the entire universe He is called 'Urdhvarmllam' (root above).
The term 'MUla' stands for the root or the base. The universe
is born of Him and is preserved by Him. He is eternal, infmite
and the base of the entire creation. He resides in His eternal
abode, which is situated above all the worlds in His manifested
form with attributes. So He is known as 'Urdhva'. This world
is born of Him and therefore it is called 'Urdhvamiila' having
its root above.
As trunks, branches and tendrils sprout from the root of
the tree, so does the entire universe emanate from God. It is
expanded by Him, it remains established in Him and it is by
His power that beings actt, Having taken refuge in such Lord,
* The expression 'Adhal:l§iikham'includes all creatures from Brahmiito insects.
tNo one appears either to be superior or equal to Him (God).
+ This fact has been mentioned in the Gita when Lord Kr~lJa declares, "I
am the source and dissolution of the entire universe" (7/6), "I am the origin,
a person is satisfied forever (the Lord talks of taking refuge in

Him in the fourth verse).
At the time of creation Brahma, the creator accepts Prakrti
but he remains liberated from it as he has no attachment to it.
Except Brahma all the other beings having affinity of 'I'ness and
'mineness' for Prakrti (nature) and its evolute body etc., are bound
and take birth and then die again and again i.e., their branches
spread downward. The three kinds of birth because of the three
modes of goodness, of passion and of ignorance are included in
the expression 'Adhahsakham (Gita 14/18).
'Asvattham'-The term 'Asvattham' has two meanings-
(1) That which may not last even by tomorrow i.e., kaleidoscopic*
and (2) Pipala tree.
According to the first interpretation the universe does not
remain fixed even for a 'Ksana'f (moment), it is kaleidoscopic,
the seen is changing into the unseen. It seems to exist like
a mirage. The mere change appears as creation, existence or
dissolution. It is because of its kaleidoscopic nature, that it is
called 'Asvattham'.
According to the second interpretation the universe has
been called a Pipala tree. In the scriptures, this tree has been
glorified very much. The Lord, declares while describing His
divine manifestations, 'Among all the trees I am the 'Asvattha'
(Pipala)' (Gila 10/26). If the plants of Pipala, myrobalan and
the dissolution, the formation, the treasure house and the imperishable seed
of the universe" (9/18), "I am the source of all; from Me everything evolves"
(9/10), "The ancient activity or energy streamed forth from Him" (15/4), "From
Him all beings have evolved" (18/46).
* The term 'SvaJ:!' stands for tomorrow. That which continues by tomorrow
is 'Svattha' and that which does not last even by tomorrow is 'Asvattha',
tThe philosophers have explained the term 'K~aJ.1a' (moment) in the
following way-a needle pricks the lotus leaf in three moments-touch in
the first moment, making the hole in the second moment, and palling the other
side of the leaf in the third moment.
basil, are worshipped by regarding them as divine, their worship

becomes, worship of God.
God is the root of the universe, and therefore this Pipala
tree, in the form of the universe, being a manifestation of God,
deserves to be worshipped. The worship of Pipala tree, in the
form of universe is to render service to it, without having any
desire to derive pleasure, out of it. This world is a manifestation
of God, for those who do not desire to derive pleasure out of
it-All is God (Gita 7/19). But this world, is the abode of
sorrow, for those who desire to derive pleasure out of it, because
they (the selt), are imperishable, while the world is perishable,
transitory or kaleidoscopic. Therefore, the objects of the world
cannot satisfy the self, and the people have to follow a cycle of
birth and death. So everyone, should render service to the world,
without expecting any reward from it.
'Pi-iihuravyayam'-This tree, in the form of the world, is called
imperishable, because in spite of being perishable, its beginning
and end, are not known, its flow is continuous (eternal), and its
root is imperishable God. As the water of sea evaporates, with
the heat of sun, changes into a cloud, falls on the ground in
the form of rain, and flows into the sea again, in the form of a
stream or a river and the process continues endlessly, so does the
cycle ofthe world go on, without any end. This cycle moves so
rapidly, that just like a movie in spite of, being kaleidoscopic,
it seems fixed.
This tree in the form of this world, is called imperishable,
but in fact, it is not so. Had it been imperishable, the Lord, in
the third verse ofthis chapter, would not have declared, "Its form
is not perceived here, as it is said" nor would He have inspired
Arjuna to cut off this firm rooted Pipala tree, with a strong axe
of non-attachment.
'Chandamsi yasya parl)ani'-The Vedas, are the leaves of this
tree, in the form of the universe. Here, the Vedas, mean the portion
1586 SRIMADBHAGAVADruTA [Chapter 15
of the Vedas which deal with rituals and their performance, for .
the fruits. * As trees, with flowers and leaves without bearing
any fruits cannot satisfy people, so can mundane pleasure and
prosperity, looking beautiful outwardly, like flowers and leaves,
not provide imperishable bliss.
Virtuous actions performed, in order to attain, heaven are
better than forbidden actions, but they cannot lead to salvation
as those people having enjoyed the vast heaven, enter the world
of mortals, when their merit is exhausted (Gita 9/21). Thus, such
actions and their fruits-both are perishable. Therefore, a striver,
should realize God, by becoming detached from both of them.
Leaves are born of the branches of a tree, and they protect
and nourish it. They beautify it and strengthen it (the movement
ofleaves strengthen its root, stem and branches). The Vedas, are
also born of Brahma, the main branch of this tree, in the form
of the world and actions sanctioned by the Vedas, nourish and
protect the world. So, the Vedas, have been called leaves. When
actions, are performed with a desire for fruit, these lead him to
heaven. This is nourishment of the tree. In heaven, there are
celestial damsels and gardens etc. This is the beauty of that tree.
The performance of actions for their fruit leads to the cycle
of birth and death-this is strengthening of this tree.
Here the Lord means to say, that a striver, instead of getting
entangled in the leaves, in the form of performance of actions
for their fruit, should depend only on God, the root of the tree.
Having depended on God, he realizes the reality about the Vedas,
which deal with the Supreme Being, rather than the world or
heaven (GIta 15/15).t
* In the Vedas the number of the hymns which deal with the fruit of
actions, is eighty thousand while the number of the hymns which lead to
salvation, is twenty thousand. Out of these twenty thousand hymns, there are
four thousand on the path of knowledge, and sixteen thousand, on the path
of devotion.
tThe Vedas ascertain the Supreme Person Who is the supreme goal.
'Yastam veda sa vedavit'-He who knows this tree, in the

form of the universe, knows the reality, about the Vedas. The
real knowledge ofthe world, consists in knowing the world, as
kaleidoscopic and also having no desire of deriving any pleasure
out of it. When a man realizes, that the world is transitory
(unreal), he cannot derive any pleasure out of it. While enjoying
the sense-objects, he does not realize the world, to be transitory.
A man depends on the world and has a desire to derive pleasure,
out of it only by regarding the worldly beings and objects, as
real. When he realizes, its true character he has a disinclination for
the world, and an inclination to God, and he realizes his identity,
with God. Such a person, is a knower of the Vedas. The person
who has only studied the Vedas, may be a scholar, but he has not
really known, the Vedas. The real knower of the Vedas, is.he who
having renounced his affmity, for the world, has realized God.
The Lord in the fifteenth verse of this chapter, has declared
that He Himself is the knower of the Vedas. Thus the Lord
identifies, such a man, who knows the reality about the world,
with Him by calling him a knower of the Vedas. It means, that
discrimination bestowed upon human beings, is so glorious that
a person having known the reality about the world can become
the knower of the Vedas, like God. *
The man (soul), being a fr~ment of God, has only affinity,
for God. He has assumed his affmity for the world by an error.
He, who through discrimination having rectified this error i.e.,
having renounced his assumed affmity, for the world, has realized
his self-evident identity, with God, knows the reality about the
tree in the form of the world, and he has been called 'Vedavit'
(the knower of the Vedas), by the Lord.
Appendix-The world, the Soul and the Supreme Soul-all the
three are only God-s-Vasudevah sarvam'. It has been described
*The same fact has been pointed out by the Lord when He declares,
"They have attained unity with Me" (Gitii. 14/2).
here in the form of a tree.

In spite of being kaleidoscopic, the purpose of calling the
world 'avyaya' (imperishable) is that though the world undergoes
changes constantly, yet nothing is spent out of it viz., it does not
know any diminution. As in the sea, several waves appear to rise
and there are tides also, but water of the sea remains the same, it
neither decreases nor increases. Similarly though it appears that
the world constantly undergoes changes, yet it remain. 'avyaya'
(unspent). The reason is that the kaleidoscopic world also being
the evolute of God's power 'apara prakrti' is the manifestation of
Goef.-'sadasaccahamarjuna' (Gila 9/19). Both-the kaleidoscopic
'apara prakrti' (lower nature) as well as the unchangeable 'para
prakrti' (higher nature) is God's manifestation. This world is in
the form of waves in God-ocean. As in the ocean, the waves
appear rising outwardly only; inside the ocean, there are no waves,
the ocean remains calm and uniform, similarly outwardly the
world appears to be kaleidoscopic, yet within it, there is God
Who is ever calm and uniform (Gita 13/27). It means that the
world as the world is not imperishable but it is imperishable as
the manifestation of God. A glimpse of God appears in the fonn
of the world. A striver instead of catching that glimpse (world),
should be inclined to God. To cognise the reality of that glimpse,
to value it and to be attached to it lead to bondage.
Another purpose of using the term 'avyaya' is that the person
who gets attached to the world, his cycle of birth and death will
also be imperishable viz., will never come to an end. The long
path can come to an end but how can be round path end? As
a bullock used in a crusher goes on moving round and round
without an end, similarly the person attached to the world will
go on following the cycle of birth and death endlessly.
The world is 'avyaya' because the seed of the world is
'avyaya'- 'bijamavyayam' (Gita 9/18).
Verse 2] SADHAKA-SAFuIvANI 1589
Link:-The Lord in the next verse, describes the tree of

creation, described in the preceding verse, in more detail along
with its parts.
31'U~ g~fll'RI'(04 ¥II&I

TJlg~41 fCl6l4gcUHI: I
31'U:U ¥{~ I;<Q 1fI"'fI (11 R
~ q16t1H)~ II ~ II
adhascordhvam prasrtastasya sakha
gunapravrddha vi~ayapraval8l).
adhasca miilanyanusantatani
karmanubandhini manusyaloke
Its branches nourished by the modes, with sense-objects for
its buds (twigs) extend below and above and the roots which bind
the soul according to its actions in the human body stretch forth
in all regions higher or lower. 2
Comment:-
'Tasya sakh3 gunapravrddhah'<-Brahma, is the main branch
of the tree of creation. All beings such as the gods, men and other
lower species, are born of Brahma, the Creator. So, all the worlds
from the abode of Brahma, down to the nethermost-region and
all the beings, such as the gods, persons and germs etc., living in
them, are branches of that tree of creation. As branches of tree
spread, when they are watered, so do the branches of creation
spread, by attachment to the modes which are responsible for
one's birth in good, medium and evil bodies (Gita 13/21; 14/18).
In the entire creation, there is no place, object or person, that is
free from the three modes of nature (Gita 18/40). It is because of
attachment for the modes that the world, seems to exist. The modes
can be experienced by inclination and objects, born of the modes.
Therefore, the Lord by using the expression 'Gunapravrddhah',
wants to explain, that so long as, a man is attached to the modes, in
1590 SRIMADBHAGAVADGITit. [Chapter 15
the least, the branches of tree ofcreation, will go on extending. So,

in order to, cut off this tree, a striver, should not be at all attached,
to the modes, otherwise he cannot renounce his attachment, to
the world.
'V~ayapravaIal"-The inclinations of the modes as well
as all palpable objects are included in 'Visayapravalah' (sense-
objects as buds). As a stem grows from the root, branches from
the stem and buds from the branches, and again, branches extend
from, buds, so are sense-objects, buds of this tree of universe. A
person, thinks of the sense-objects, because of the three modes. As
water in the form of modes nourishes, and extends the branches
of the tree of creation, so does it nourish and extend, the buds
of sense-objects. As buds, are seen but water which pervades
these is not seen, so, are the objects of the senses with their
characteristics of sound etc., seen, but the modes are not seen,
they are known by the sense-objects.
The expression 'Visayapravalah' means that a man cannot
renounce attachment for the world, so long as, he thinks of sense-
objects (Gita 2/62-63). "Thinking of, whatever being, a person,
. at the end gives up his body to that being does he attain" (Gita
8/6). So if he thinks of sense-objects, the thought, will lead him
to bondage. This birth is like sprouting of buds.
Like buds, sense-objects also appear beautiful, so a man is
attracted to them. A striver, by applying his discrimination, can
easily renounce those objects, by knowing these as transitory
and sources of sorrow (Gita 5/22). It is because of attachment to
them, that they appear beautiful and attractive; in fact they are
not so. Therefore, renouncement of attachment for them is real
renouncement. As a person, has not to work hard, in destroying
soft buds, so should a striver, not think it difficult to renounce,
these sense-objects. They are just like poisonous sweet-dishes,
which may appear sweet and attractive but are deadly.* So a
* Sense-objects are more poisonous than a cobra because poison kills a
Verse 2] SADHAKA-SANJIVANl ' 1591
striver, should totally renounce thinking of sense-objects, and

enjoying them, in order to cut off this tree of creation.*
'Adhascordhvam prasrm'-Here, the term 'Ca' (and), should
mean the middle world i.e., mortal, human world (as described
by the expression 'Manusyaloke karmanubandhini' in this verse).
The term 'Urdhvarn', stands for the abode of Brahma, where
one can go by two paths-the northern path (the path of light
known as Devayana), and the southern path (the path of darkness
known as Pitryana), described as light and dark paths, in twenty-
fourth and the twenty-fifth verses of eighth chapter. The term
'Adhah', stands for hells which are also of two kinds-by birth
and by place.
This expression, explains that branches of the tree of creation,
having its root in God above, extended in all directions, below,
above and in the middle. Out of these the main branch is human
life, in which a human being is authorized to perform new actions,
while in other births, he has to reap the fruit of his past actions.
In human life, he can either, rise above (to upper region) or go
below (to the lower region-s-hell) or even attain God, the highest
state, by cutting off the tree of creation. It depends upon him,
whether he attains God, by attaching importance to discrimination,
or paves the way to hell, by enjoying pleasure foolishly. Therefore,
saint Tulasidasa in the Manasa declares, "This human life is
a ladder, either to hell or heaven or to attain salvation, and it
endows us with knowledge, dispassion and devotion, which lead
to benediction" (7/121/5).
'AdhaSca miilanyanusantatiini karmanubandhini man~yaloke'
All the other lives, except human life, are to reap the fruit of
past actions in the form of pleasure and pain. A man, has to
man when it enters his body while sense-objects affect him when he merely
sees them.
*If you want to attain salvation, you should renounce sense-objects from
a distance regarding them as poisonous.
1592 SRIMADBHAGAVADGITA. (Chapter 15
take birth in good and evil wombs, in order to.reap.the fruit. of

. his virtues and evil actions. In human life,he can performeither
virtuous or evil actions, or may attain salvation, by being free
from virtues and evils.
Here the tenn'Miilani', stands for the root in the form of ego,
attachment and desire, rather than for God. A man, identifies the
self with the body, is attached to body etc., and has desire for
family, prosperity, name and fame etc. He wants his memorial,
even after giving up this mortal body. Other species, also possess
these desires to some or more extent, but they bind a being only
in human life.* When a person performs actions, inspired by
*These three (1) The desire to have a vision of God (God-realization)
or devotion to God (2) The desire for Self-realization and (3) The desire to
render selfless- service to others, are not desires because the self and God are
ever attained, and are one's own. As taking money from one's own pocket is
not theft, so is the desire for Self-realization or God-realization not a desire.
Similarly, the desire to use the worldly objects in rendering service to the
world, is renunciationrather than, desire. The desire for attaining what is one's
own and imperishable, is a necessity (hunger), while the desire to give those
objects, which are others' and perishable to them, is renunciation. As desire for
food, is a necessity for the body, rather than a desire, so is desire of God to
satisfy the hunger of the self not a desire. There is a desire for the insentient
(Matter), while there is necessity (hunger) for the sentient. A desire is never
satisfied, it is rather enhanced and so it is to be renounced, while necessity
is satisfied (fulfilled) by anyone of the three paths-of action, of knowledge
and of devotion. A man become, a slave to the world, by regarding worldly
persons and objects, as his. If he has the aim of using them in rendering
service to others, by regarding them as theirs, he will be liberated from slavery
(dependence)-This is path of action. The soul is a fragment of God, but It
being attached to the perishable objects, has deviated from Him. If a person
renounces his attachment to perishable persons and objects, he will realize
the self-this is known as path of knowledge. By having inclination for the
world, he has a disinclination for God. If he accepts the fact that he is only
God's and only God is his, devotion to God will be aroused in him-This
is path of devotion. It means, that a man being attached to the perishable
world, has become a slave to the world, has deviated from the self and has
a disinclination for God. If he does not accept the world as his (which is not
really his), he will cease to be a slave to the world, will realize the self and
will attain God-realization, or devotion to Him.
Verse 2] SADHAKA-SANJIVANI· 1593
desires, impressions of these actions, accumulate in his mind

and induce him to the cycle of birth and death. A man, has
to reap the fruit of actions performed, during this life, here, as
well as hereafter (Gita 18/12). So a man, cannot be free from
the bondage of actions, so long as he has identity with body and
he is attached to the world and cherishs desires. A striver, has
to cut off identity, attachment and desire, and has to depend on
God, Who is the creator and base of the universe. The same, has
been described in fourth verse of this chapter, by the expression
"I seek refuge in the Primal Person." As a man, is bound in this
human life, so can he be free in this life in the same way, as a
knot can be untied, at a point at which it is tied.
The roots of the tree of creation in the form of ego, attachment
and desire extend below and. above, in all the worlds, among all
beings. Birds and beasts, also have identity with their bodies,
are attached to their offspring and have a desire, to eat delicious
food when hungry. Similarly, the gods have identity with their
divine bodies, are attached to heavenly pleasure and have a
desire to acquire, more and more pleasure. Thus, all beings
have identity, attachment and desire in one form or the other.
But they do not bind other beings,except mankind. Though
other beings, such as the gods etc., also possess discrimination,
yet they do not use it, because overwhelmed by. pleasures in
abundance and their enjoyment. So they cannot realize that they
(the self) are devoid of those evils while a man can realize that
he (the self) is different from or devoid of all such defects as,
ego, attachment and desire.
A man possesses the ability of realizing the bad consequences
of the enjoyment of pleasure. The man who enjoys pleasures
without thinking of their consequences is worse than a beast,
because a beast paves the way to human life by reaping the fruit
of its past actions, while a man is paving the way to birth in the
womb of beasts, by enjoying forbidden pleasures.
Link:-In the next verse,.the Lord explains the purpose ofthe

description of the tree of creation; mentioned in the preceding
two verses.
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na riipamasyeha tathopalabhyate
ninto na cidirna ca samprati~thi
asvatthamenam suvirii4hamiila-
masangasastrena drdhena chittvi
Its (of the world) real form is not perceived, neither its end
or its origin, nor its foundation (resting place); so having cut off
this firm and deep-rooted Pipala tree, with a strong sword. of non-
attachment. 3
Commentt-«
'Na riipamasyeha tathopalabhyate'-In the first verse of this
chapter, the tree of creation, has been called imperishable, and
in the scriptures also, it is mentioned, that persons who perform
virtuous actions, in order to reap their fruit, enjoy mundane and
heavenly pleasure, in abundance. Having heard such statements,
a person, feels that the human world and paradise, are pleasant
and permanent. So he desires sense-objects, and is filled with
insatiable desires, he holds that there is nothing else, beyond
sensual enjoyments (Gita 2/42; 16/11). An ignorant person,
has this feelings so long as, he has ego, attachment and desire
with the world or body. But the Lord declares, that when a
striver, perceives it, by separating the self from the world i.e.,
by renouncing his affinity for it, he does not perceive it as
imperishable and pleasant, but he perceives it as perishable
and unpleasant.
'Nanto na cadima ca samprati~tha'-The world, has neither

its end or origin nor, in space and time. As a person, while
visiting an exhibition, being enamoured of its objects, does not
know its beginning and end, without going out of it, so does
a person not know the origin and end of the world, by having
attachment to it.
All the means (senses, mind and intellect), to perceive the
origin and end of the world, are fragments of the world. So
they cannot know the world, in the same way as a jar of clay,
cannot absorb the earth, within it. Therefore, when a man (the
self), separates himself from the world (mind, intellect and sense),
he knows the world, in reality.
In fact, the world has no independent existence. It is only a
process of birth and death. This process, appears as its existence.
If a further thought, is given to it, it will be experienced, that
there is no birth, there is only decay. When it does not stay, in
one form even for a moment, how can it be called existent? It
seems to exist, because of a striver's attachment, to the world.
As soon as, this attachment is renounced, the seeming existence,
disappears and a striver realizes the self or God.
No scientist has perceived the beginning, the middle and the
end of universe, till today, nor can he perceive it. If a person,
having attachment to the world and enjoying mundane pleasure,
wants to perceive the beginning, middle and end, of it all, his
efforts, are in vain.
In fact, there is no need to perceive the beginning, the
middle and the end of this universe, there is need to renounce,
the assumed affmity, for it.
Philosophers differ in their opinions, whether the universe is
without beginning and perishable, or beginningless and infmite
or illusory, but all of them agree, that our affmity for it is unreal
(assumed), which must be, renounced.

An easy way to renounce this assumed affinity, for the
world is that materials (mind, intellect, senses, body. riches
and property etc.,) acquired from the world, should be used in
rendering service, to the world.
All mundane materials, such as women, sons, honour. praise,
wealth, property, long life, good health and abundant pleasure
cannot satisfy a person, because he (the self), is imperishable,
while all the mundane pleasures are perishable. How can the
imperishable be satisfied, by the perishable?
'ASvatthamenaril suvirii4hamiilam'-It is because of ego,
attachment and desire with it that the universe (having no
foundation), seems firm rooted.
Attachment and senses of mineness to beings, objects
and actions etc., strengthens worldly bondage. Because of his
attachment one identifies himself, with them. After amassing
riches he thinks "I am very rich" but when his wealth is lost
he holds that he has been ruined. Out of greed, he performs
forbidden actions and commits sins, in order to, hoard money.
Then he has a conviction that he cannot earn money without
foul means, as falsehood, fraud and dishonesty etc. He ceases to
think, that the money earned by foul means, will have to be left
behind it while evils, such as falsehood, fraud and dishonesty
etc., will accompany him, to the next world* and will lead him
to a miserable life, here as well as. hereafter. Not only this, but
he also instigates other people, to earn money by foul means,
calling it a business by justifying falsehood and fraud etc., for it.
This evil feeling (faith), is a firm root of the branches of, ego,
attachment and desire. This evil feeling (faith), makes him evil,
* When a person gives up his body, the wealth remains lying in shelves,
animals remain tied here and there, his wife accompanies him to the gate,
sons go upto the cremation ground, the body to the pyre while it is only one's
righteousness (Dharma) which accompanies him to the next world.
Verse 3] SADHAKA-SANJIV ANi 1597
because the Lord declares, "What a man's faith is, that verily,
He is" (GIla 17/3).
The branches of ego, attachment and desire, are so firmly
rooted, that they cannot be, totally rooted out, through study of
the scriptures, or by listening to divine discourses and thinking.
Strivers, while listening to religious discourses, think of renouncing
these evils, but in practical life they find themselves, unable
to renounce these. The reason is, that they want to renounce
these as well as enjoy mundane pleasures, from persons and
objects etc., like a greedy person, who wants to relish a sweet
dish mixed with poison and yet escape from poison. But it is
impossible. When a striver, has no desire at all to derive any
kind of pleasure from the world, this firm rooted tree of the
universe is naturally rooted out.
Further, a striver believes that it is very difficult to get rid
of these evils, of identification, attachment and desire. But the
fact, is that these defects automatically, vanish, they cannot stay,
as these are by nature transient. So a striver should never think
that it is difficult to renounce, them.
'AsaJigaSastreQ3 drdhena chittva'-The Lord declares, that
though the tree of creation is firm rooted, it can be cut off with
a strong 'sword (axe) of non-attachment. A man may be attached
to a place, person, object or circumstance etc., because of their
attraction, and because of the desire to derive pleasure out of
these. Absence of attachment, is non-attachment or dispassion. This
dispassion, can be of two kinds (i) Common (ii) Strong. Strong
dispassion is also called 'Uparati' (indifference) or 'Para vairagya'.
An Important Fact
Pertaining to Dispassion
A man, may abandon his house and property physically, but
if he attaches importance to them, from his heart or if he feels
proud that he is a renouncer, it means that he is not dispassionate.
1598 S~BHAGAVADGITA [Chapterl5
When he has not the least attachment to them, and he has no

attraction towards them-this is dispassion.
Secondly, he should be detached from his so-called parents,
wife, sons, brothers and-friends etc. He should accept his affinity,
for them in order to render service to them, rather than to have
a desire to acquire anything from them for his selfish motive.
Thirdly, there is detachment from the body. This is real
detachment. If there is attachment for the body, it means that
there is attachment for the entire universe, because the body is
the seed, of the entire universe. Absence of identifIcation with
the body, is detachment (dispassion), from the body.
In order to renounce this identification with the body (egoism),
first a striver, should renounce the desire for honour, praise and
riches etc. Even when a striver, renounces the desire for honour,
praise and fame etc., here, because of his subtle desire, he wants
his name and fame to be maintained, through memorials etc.,
after his death. All these desires must be renounced. Sometimes
a striver, is envious or jealous of others. That envy or jealousy
should also be renounced.
Even when, these desires are renounced, a man may remain
attached to his body, even after he has given up the body. So the
bones of the dead body are immersed into the Ganges, after the
body is burnt, so that one may meet with a good fate. When
a man through discrimination, realizes, that the sentient soul
is different, from the insentient body, his attachment or sense
of 'mine', is renounced. When both desire and attachment are
renounced, ego almost vanishes i.e., it remains, only in its, subtle
form. It totally perishes, when a devotee attains God-realization
or real exclusive devotion, to God.
When a man realizes, 'I am neither body nor the body is
mine,' desire, attachment and identifIcation-the three perish.
This is real detachment or dispassion.
All desires (lusts) perish, from the inner sense of the striver,
Verse 3] SADHAKA-SA1iuIvANI 1599
who is dispassionate, from within. A devotee possessing strong

dispassion, having no affinityfor the insentient objects, such as the
body, senses, mind and intellect etc., wishes everyone to be happy,
free from disease and suffering and to attain benediction.
'I' is the knower and the onlooker, while the entire universe,
including the gross, subtle and causal bodies, to be known and
seen. '1', is imperishable, while the universe and the body, are
perishable. He who realizes this distinction, cuts off this tree of
creation, with a strong axe of non-attachment. When a man, does
not attach importance to this discrimination, the tree of creation,
seems to be firm-rooted.
Worldly objects cannot be totally destroyed, but attachment
to these can be totally, renounced. This detachment, is known
as cutting of this tree.
The universe ceases, to be, when attachment to it, is
renounced. Only a thing or person, we have no real affinity
for, can be renounced (cut off). A man (the self), is sentient and
imperishable, while the universe is insentient, and perishable.
So his affmity for the universe is unreal, it is assumed, by an
error. He, who is really detached, gets detached. We should
accept the fact, that we have no attachment for the universe.
Howsoever, finn-rooted the world may be, if we do not accept
our affinity for it, it is naturally cut off, because this affmity,
is merely assumed. So a striver, should doubtlessly believe.that
he has no affinity at all for the world, even though he may not
perceive it, in practical life.
A man, himself has accepted this affinity for the body, and
the world. So, it is his responsibility, to cut it off. Therefore,
the Lord is exhorting us, to cut it off.
Some Easy Means of Renouncing
this Affinity for the World
(1) Render service to the world, with the material acquired
from the world, without any selfish motive.

/" ..
(2) Renounce desire, for mundane pleasure and prosperity.
(3) Renounce dependence, on the world totally.
(4) Renounce a sense of 'I' and 'mine, with the body and
the world.
(5) Stick firmly to reality, "I am God's; God is mine."
(6) Have a resolve, "I have to realize God."
(7) Perform your duty, sanctioned by the scriptures
scrupulously (Glta 18/45).
(8) Attach importance, to your own experience, that your
body, circumstances, strength, ability etc., are not the same, as
they were, in your childhood, they have all changed, while you
are the same.
(9) Do not accept your assumed affinity, for the world.
Appendix-The Lord has declared about Himself-"I am the
beginning, the middle and also the end of the entire creation"
(Gita 10120, 32) and here about the world He declares, "It has
neither its end nor origin nor existence." It means that God exists
in the beginning, in the middle and in the end of the creation
while the world has no existence either at the beginning or in the
middle or in the end viz., the world does not exist-'nasato vidyate
bhavah' (GItii 2/16). Therefore there is nothing else besides God.
'Asangasastrena drdhena chittva'-Here the term 'chittva'
does not mean 'to cut' or 'to destroy' but it means 'to be
detached'. The reason is that this world being God's 'apara
prakrti' is imperishable. The Self is detached-'asaIigo'hyayarn
purusah' (Brhada. 4/3/15). The Self is free from attachment to
the modes. Attachment to the modes is the root of birth and
death-s-tkaranarh gune sango'sya sadasadyonijanmasu' (Gita 13/21).
Therefore having realized the detached, untainted, undecaying
and immortal nature of the Self, getting established in it, is 'to
cut off the world-tree'.
The world seems to exist owing to attachment. The thing, to

which a man is attached, seems to be existing and valuable. Without
attachment, the world may appear to exist. but it is Dot of any
value. Therefore the expression 'asangasastrena drdhena chittva'
means-to wipe out attachment to the world totally viz., not to be
attached to anyone else besides God and not to assume anything
of the entire creation as one's own and for one's own self. In fact
the existence of the world does not lead to bondage but attachment
to the world leads to bondage. Existence is not an obstacle but
attachment is the obstacle. Therefore other philosophers call the
world real or unreal etc., but the Lord says that attachment to the
world should be renounced. Having given up attachment to the
world, the world in its seeming form disappears and it is revealed
as the manifestation of God-s-Vasudevah sarvam'.
Link:-In the next verse, the Lord explains what a striver

should do, after cutting off the tree of creation.
00: ~
9f ~ ~:I
~ ~ wm
'lffi": ~: !llI'E3dl $Ion II ~ II
tata);t padam tatparlmargltavyarh
yasmingatii na nivartanti bhiiyal}.
tameva cadyam purusam prapadye
yatah pravrttih prasrta puram
Then that supreme goal (God), should be sought after having
reached which none returns again, saying, "I seek refuge, in that
Primal Person, from whom has originated this ancient creation .
of the world." 4
Comment:-
"Tatah padam tatparimargitavyam-In the preceding verse,
the Lord talked of cutting off the tree of creation, while here, He
speaks of, seeking God. It proves, that it is inevitable to renounce
affinity, for the world, before seeking God. The reason is, that
He pervades equally, every object, person, incident, circumstance
etc., all the time, but when a person accepts his affinity for the
universe, he cannot realize Him. The spiritual practice of chanting,
and study of the scriptures etc., does not prove much fruitful,
because of his affinity for the world. So a striver, should attach,
first and foremost importance, to renouncement of affmity, for
the world. '
The man (soul) (self), is a fragment of God, but he forgets
his eternal affinity for Him, when he accepts his affinity for the
world in error. When this error is rectified; he gains recognition
(memory) of the reality, that he is God's. Therefore, the Lord
declares, that he has had already his affinity for the supreme
goal (God), only He is to be sought for.
When a striver, accepts the world as his, the ever-attained
Lord, seems to be unattained and the world which is never attained,
seems to be attained. Therefore, the Lord by using the term 'Tat'
(that), exhorts Arjuna, to seek Him, Who is ever attained.
Only that is sought, which already exists. God is without
beginning and He pervades, everywhere and so He is not to be
sought after by applying, any particular means. But, it means
that a striver, instead of depending on the world (body, family
and wealth etc.,) which is never his, should depend on God,
Who is always, his, Who is in him and Who exists, even now.
In this way, a striver should seek Him.
A striver, should perform spiritual practice, certainly, because
there is no activity superior to it. But he should not think that God
will be realized by spiritual practice, because by thinking so, he
will be proud and pride is a stumbling block, to God-realization.
He can be realized, by His grace, He cannot be bought, by any
means (spiritual practice). Spiritual practice, roots out evils of
attachment and desire, for the world, which are obstacles to,
God-realization. These obstacles, have been created by the striver :
himself. Therefore, when a striver wants to root out these evils,
from his heart, by God's grace, they are rooted out.
Generally strivers assumes that God can be realized (through
the purification of the mind), in the same way by making efforts,
as worldly objects, are acquired. But in fact, it is not so, because
even the most virtuous actions such as penance etc., are transitory,
and have a beginning and an end. So, how can the perishable
bear an imperishable fruit? Through penance and renunciation
etc., the assumed affinity, for Matter, (the world and the body), is
renounced. Having renounced this assumed affmity, ever-attained
God, Who ever pervades everywhere is realized-memory for
him is aroused and recognition is gained.
Having listened to Lord's gospel, Arjuna says, 'Recognition
(memory) is gained' (Gila 10/73). Though forgetfulness, is also
without beginning, yet it can come to an end. There is a vast
difference,between the memory of the world and that of God.
Of the world's memory, forgetfulness is possible, as a person
suffering from paralysis could forget the knowledge, acquired
earlier through study. But if God's memory, is once gained there
is never forgetfulness (Gita 2/72, 4/35).
Even while suffering from paralysis he never forgets his
existence (I am), because he can never have his real affmity for
the world, and his real affmity for God, can never be renounced.
He who has realized the fact, that he has no affmity for the body
and the world, has in fact cut off this tree of creation; and he
who has realized the truth that he (the self), is a fragment of
God, has sought God. As soon as astriver renounces his affmity
for the world, he realizes (attains).God, Who is ever-attained.
'Yasmingata na nivartanti bhiiyal}.-The term 'Yasmin', used
here stands for God, Who has been described in the first verse
by the expression 'Urdhvamiilam' (root above), and in this verse
by the expression 'AdyaIh purusam' (Primal Person), and Who is

going to be described in more detail, in the sixth verse ahead.
As a drop of water, after merging in the ocean cannot be
separated from it, so the soul (the self), a fragment of God,
having attained God, cannot be separated from Him, i.e., from
His abode, there is no return. It is attachment to nature, or to
. its modes, which is the cause of a soul's birth in good and
evil wombs (Gila 13/21). Therefore, when a striver cuts off the
attachment to the modes, with a strong axe of non-attachment,
no question arises of his rebirth, anywhere.
'Yatal}. pravrttlh prasrta pural}i'-God is the creator of the
entire universe (creation), and also its base and illuminator. A
man, out of delusion is attracted towards the world, created by
Him, because of its sensual pleasure and forgets the Creator.
When the world, created by God, seems so charming and loving,
how much charming and loving, should He be? Though in the
world created by Him, attraction towards the world, is in fact
attraction to Him, because it is a manifestation of His fragment
(Gita 10/41), yet, out of ignorance, a person assumes that there
is attraction because of the glory of the world, rather than that
of God, and so he gets entangled, in the world.
Every being's, nature is that (it or) he depends upon the
object or person etc., he considers it superior to all others and
from which he expects to receive some pleasure or satisfaction.
Worldly people, hanker after wealth, because they think that
they can acquire all the necessities as well as luxuries of life,
and honour and praise etc., by money (wealth). So, they do not
hesitate to commit sins and doing injustice, while earning money.
They even do not give proper rest to their, bodies because they
remain engaged in earning money,which according to them is
superior, to all other attainments. Similarly, when a striver, comes
to know that God is the Supreme Being, and having realized
Him, one attains such a bliss, which is superior to all mundane
pleasures. all sensual pleasures. become insipid before that bliss

(Gita 6/22) and then he starts worshipping Him. with all his
being (heart) (Gita 15/19).
'Tameva cadyarit purusam prapadye'-A striver, should
seek refuge in the Primal Person, Who is the source of all
beings (Gita 10/2). If he takes refuge. in other perishable
worldly. persons and objects, they will ruin him, in the same
way as a crocodile devours a person who takes refuge, in it.
Therefore, he should take refuge, only in the imperishable Lord,
rather than, in the perishable world.
When a striver, fails in getting rid of his defects, by applying
all his power, he gets disappointed. In such circumstances, if he
seeks refuge only in God, by His grace he totally becomes free
from evils. and realizes Him. Therefore a striver, should never
lose heart. as far as God-realization. is concerned. Having taken
refuge in Him. he should become free from all fears and worries,
because by doing so, by His grace all obstacles are overcome
and God is realized (Gila 18/58,62).
As a striver, has to renounce his attachment for the world, so
has he also to renounce attachment to non-attachment, because
by being detached he may still have egoism in its subtle form.
by thinking "I am detached." But, when he takes refuge in Him,
this subtle egoism can perish, easily. When he seeks refuge in
Him, he surrenders his so-called body, senses, mind, intellect,
egoism ('I'ness), riches, property and family to Him i.e., he has
no feelings of possession, over them.
The devotee, who takes refuge in God. thinks 'I am God's' and
'I am for Him' and 'God is mine' and 'He is for me.' Out of these
two thoughts, the former 'I am God's and for Him' is superior,
to the latter, because in the former thought, he has no desire of
his own, he remains satisfied and happy with God's will. So, he
desires, neither to do nor to acquire, anything for himself. In this
way, his undefinable and singular devotion to God, is aroused.
In devotion, there is.limitless bliss and it provides bliss, even to

God, Who is the storehouse of bliss. In this devotion, meeting
with the Lord, does not satisfy a devotee, this devotion does
not decrease in separation, but it is enhanced, every moment.
Devotion (love), which is attained after Self-realization, is also
attained, through surrender (refuge).
The term 'Eva' means, total dependence on God, only, having
renounced all other supports. The same idea, has been expressed
in the Gita, in the expression., "Those who take refuge in Me
alone" (7/14), "Seek refuge in Him alone" (18/62) and "Take
refuge in Me alone" (18/66).
The term 'Prapadye', means 'I seek refuge.' Here a doubt
.may arise, whether.the Lord, also seeks refuge and in whom He
seeks refuge? The clarification is, that the Lord does not seek
refuge in anyone, because He is the Supreme Lord of the entire
creation. In order to set an example to the people He explains it
to a striver, by speaking in his language, that he should think,
"I take refuge."
'God is' and 'I am' in both these one divinity exists in the
form of 'is'. When the self assumes Its affmity, for the body,
senses, mind and intellect etc., there cannot be unswerving
devotion, or total surrender, to God.
But 'is' is changed into "am' due to T. If individuality of T
is merged into cosmos 'is' then only 'is' will remain, there will
be no 'arn'. Being a fragment of God, the self always depends
on God, but by an error, It having a disinclination for God,
depends on the perishable world. So It has to suffer, because
of Its dependence on the perishable. Therefore a striver, having
realized his true affinity, for God depends only on Him i.e.,
seeks refuge only in Him.
Appendix-The world is perishing every moment, therefore
it is renounced-'asangasastrena drdhena chittva', and God is
ever-attained, so He is to be sought for (discovered)-'tatal).
Verse 4] SAnHAKA-SANJfvANI 1607
padam tatparimargitavyam'. There is a difference between

'production' and 'discovery' . The thing which does not exist,
is produced, while the thing, which already exists, is discovered.
God is ever-attained and self-evident, so He is searched out, He
is not produced. When a striver accepts the existence of God, he
discovers Him. There are two ways of discovery-the first one
is that as we forget a necklace by placing it somewhere and then
we search it here and. there; and the second is that the necklace
is worn round the neck but we have the false notion that the
necklace is lost, we search it here and there. The discovery of
God is like the discovery of the necklace worn round the neck.
In fact God is not lost. But because of attachment to the world,
we have not an eye on Him, so He appears to be lost to us. It
means that God, Whom we want to attain and Whom we seek,
is constantly present in us. So He is discovered on being sought.
But the world can never be gained, because it is not in us, as
actually it does not exist.
God has neither been unattained, nor is unattained, and His
unattainment is in fact impossible. He has not been unattained
but there has been forgetfulness. This forgetfulness is without
beginning but it comes to an and. As two persons are unfamiliar
with each other and the third persons asks them, "How long
have you been unfamiliar with each other?" No one can answer
it. Similarly suppose We don't know Sanskrita language, then
how long has this ignorance of ours been? We can't tell it. It
means that the existence of the persons, our existence and the
existence of Sanskrita language, have already been there, but their
familiarity is not there. Similarly at the time of forgetfulness also
the existence of God remains the same. God is ever-attained but
we are forgetful of Him, viz., we have no eye on Him, we have
disinclination for Him, we are unfamiliar with Him and we have
the wrong notion that He is unattained to us. On the discovery of
God, this forgetfulness is gone and He is attained. The method
to discover Him is to get detached from (renounce) that which
is non-existent-'asangasastrenadrdhenachittva'. Renunciation
means to be disconnected with it and to reject it by assuming
that it has no existence, no value.. Therefore. detachment from
the world implies the discovery of God. In Snmadbhagavata it
is mentioned-s-tatattyajanto mrgayanti santah' (10/14/28).
'Tameva cadyarn purusam prapadye' ~Having renounced
affinity with the world, a striver gets established in the Self and
he is liberated. Having attained liberation (salvation), the desire
for the world is wiped out but hunger for love is not satisfied. In
Brahmasiitra it is mentioned 'muktopasrpyavyapadesat' (1/3/2).
'That Lord, Who is an embodiment of love, is attainable even
for the liberated souls'. It means that the perfection of human
life lies in attaining the love for God Whose fragment the Self
is. In Self-realization, there is bliss of the Self, while in God
there is Supreme Bliss (endless Bliss). He, who is not satisfied
with salvation, attains love (devotion) which enhances every
moment-e-tmadbhaktim labhate param' (Gita 18/54). Therefore
the Lord has mentioned that a striver, having renounced attachment
to the world, viz., having attained salvation, and then having
sought God, should seek refuge in Him.
Link.·-The Lord in the next verse, points out the marks of

those devotees, who attain the supreme goal (God) by taking
refuge, in the primal Being (God).
~ f.:iH'H:i'fi·~ till
~ ft:IPI!r.=~"=TI:r.:Cfi:r"TT1q~I:' I
~: «&S):&ft~
Tii0~i[<SI: QC{q&44, 'ffilll ~ II
nirmanamoha jitasailgado~a
adhyatmanitya vinivrttakamal}
dvandvairvimuktiil;1·sukhadu.l}kbasaiijiiair-
gacchantyamiieJh3\l padamavyayariltat
Free from vanity and delusion, victorious over the evil of
attachment, dwelling constantly in the self or God, with desires
completely stilled, liberated from the dualities,(known as pleasure
and pain), such highly placed. undeluded strivers reach, the
Eternal Goal. 5 .
Comment:-
'Nirmanamoha'-When a person, has a sense of 'I' and
'mine' in the body, he has a desire to win, honour (respect) etc.
He, by identifying the self, with a body, regards the honour of
the body, as honour of the self, and he gets entangled. But
those devotees, who regard only God, as theirs, have no sense
of egoism and possession in the body, and so they do not get
pleased, by honour (respect), of the body. Having taken refuge
only in God, they are not attached to a body and so they have
no desire, for honour (respect). .
Having only the aim of God-realization and by depending
on God only, those devotees, develop a disinclination, for the
world. They become detached, from the world. So, they become
free from worldly delusion.
'Jitasaitgado~'-Attraction towards God, is called devotion
(love), and attraction towards the world, is called attachment. It
is because of attachment, that evils such as a sense of possession,
desire, lust and hope etc., arise. It is by taking refuge in God,
that a striver gets victory over, all these evils.
A man, can be attached to both the objects acquired,as well
unacquired. But, there is desire, only for unacquired ones. So
the expression 'Vinivrttakamah' (desires completely stilled), has
been used separately.
'AdhyatmanityiiI}'....;..When a devotee, takes refuge in God,
his egoism changes. * He believes that he is God's and not of
* Though all beings constantly dwell in the omnipresent Lord who is
the world. Thus; he constantly dwells in Him. As a person,

according to his birth, accepts that he is a Brahmana or Vaisya
and he always remains, assured of it, even without, remembering
it, so, do the devotees, who accept their affinity, for God, always
dwell in Him.
'Vinivrttakamal}'-A man, desires mundane objects and
favourable circumstances, only when he aims at mundane pleasure
and prosperity. But those devotees, whose aim, is not to acquire :
mundane objects, become totally free, from desires.
It is sense of mineness in the body, which gives birth to
desires. When a man is thus attached to a body, he wants it
to be healthy and strong. So is the case with, other mundane
objects and riches etc. As a devotee, is not attached to a body
and the world, all his desires are stilled. He thinks that his so-
called body, senses, mind, intellect and egoism ('I'ness), are only
God's, and only God is his. The desires of such a devotee, are
totally silenced.
In fact, this body is constantly decaying (perishing). A
striver, has to accept this reality, in a practical way. All desires
are born of having contact with perishable objects, such as body
etc. One day this process of decay, will be over, and then it
will be said, that the body has decayed (died). But actually,
the body has not died today. The process of constant decay has
completed today. Therefore, in order to be free from desires, a
striver should realize this fact, that mundane objects, such as
the body etc., are not, his, because these are transient while he
(the self) is permanent and eternal.
the illuminator of the entire creation yet they by an error assume that they
dwell in the world as "I belong to a particular caste or creed or sect etc." It
is because of this contrary assumption (belief) that they are bound and are
born in good and evil wombs.
Verse 5] SADHAKA-sAFuIvANI· 1611
In fact, desires are never satisfied. When a desire seems

to be satisfied, another one appears, and so a person tries to
satisfy that one. The more, they are satisfied, the more they
arise. All persons and objects of the world cannot satisfy desires,
of even a single person, so if a person desires limited objects
of the world, in order to derive pleasure out of them, it is an
error on his part one who entertains desires, cannot attain peace
(Gila 2170). Therefore, renouncement of desires, is a means of
attaining, supreme peace. So a striver, should renounce desires,
instead of trying to satisfy them.
The belief, that mundane objects, provide pleasure, gives
birth, to desire. The keener the desire, to acquire an object, the
greater the pleasure, a person derives out of that object. But, the
fact is, that it is not the object which provides pleasure, as it is
renouncement of attachment of that object, which gives pleasure.
This renouncement occurs, when he acquires, the object. If he
renounces the desire to acquire the object he cannot feel happy
on getting the object or sad on not getting that object.
In fact, mundane objects have no independent existence,
as they are perishing all the time. So how the desire for such
transitory objects can remain lasting? Thus all strivers, can be
freed from desires.
'Dvandvalrvimuktah .sukhaduJ,khasafijfiaiJ, '-Devotees are
liberated from contrary experiences, known as pleasure and
pain, attachment and aversion, because according to them, all
the favourable and unfavourable circumstances, are regarded as
God's gift, presented to them, by Him. They have an eye on God's
grace, rather than on desirable or undesirable circumstances. So
they are easily liberated from the pairs of opposites.
God is a disinterested friend, of all beings (Glta 5/29). So He
never think, of evil of His fragment, the soul (self). Whatever,
He does, is only for the welfare, of beings. So devotees, ever
remain pleased, with His will. Though their senses, mind and
intellect. know of desirable and the·undesirable circumstances.

yet they themselves•. are free from the pairs of opposites.
I An Important. Fact I
This contrary experience (of attachment and aversion etc.,) is
the root of sins. In order, to renounce such experience a striver,
should not attach importance to perishable objects. This opposite
feeling is of two kinds-
(1) Gross (practical) contrary experience between pleasure
and pain, a agreeable and disagreeable etc. Beings, including
men, birds, beasts and even trees etc., desire the agreeable and
have an aversion for the disagreeable.
(2) Subtle (Spiritual) opposite feelings. It is essential and
useful. to regard one's own way of adoration. and one's own
favourite Deity. as supreme. But the sentiment in which a striver,
honours and praises his method of worship. and his favourite
deity, regarding them as superior. to the worship and deity of
others whom he discredits and blames. by considering them.
inferior, is harmful for a striver.
In fact, all spiritual practices. aim at a total renouncement
of affinity, for the world. Spiritual practices (disciplines). may
differ according to tastes. faiths. beliefs and qualifications of
each devotee but their aim is the same. So a striver, instead of
having an eye on; the difference of .spiritual practices, should
have an eye on the aim and be devoted to his spiritual practice.
By doing so his subtle opposite feeling comes to an end.
In the Gita, the gross is called 'Mohakalilam' (mire of
delusion) (2/52) while subtle is called 'Srutivipratipanna
(bewildered by the Vedic text)* (2/53). So long as a striver, is
* Srutivipratipannii. means that the person remains in a dilemma and

cannot take the decision which of the paths as mentioned in the scriptures
of knowledge, of action, of devotion, of dualism, of non-dualism, of pure
non-dualism, of dualism-non-dualism, of action for reward or action without
I
Verse 5] SADHAKA-SANiiVANI . 1613 j
attached to the world or attaches importance, to the world, this j
opposite experience exists. So it is necessary to root out this.
j
So long as, there is delusion, contrary experiences exist?
He who perceives pair of opposites in the self is deluded. This j
contrary experience of attachment and aversion, pleasure and
pain, happiness and sadness etc., abides in the mind rather than j
in the self. The mind is insentient, while the self is sentient and
is an illuminator of the insentient. Therefore, the self has no j
affmity for the mind, this affrnity is merely assumed,
Everybody knows, that he remains the same, in the pairs of j
opposites, such as pleasure and pain etc. But out of delusion,
by identifying the self with these, he becomes happy and sad. If j
he remains established in the self, whichever remains, the same
without assuming that the pairs of opposites (such as pleasure j
and pain) are in him, he will be liberated from the duality of
pleasure and pain etc. j
The Lord, has pointed out an easy way, to be liberated
from the dualities of attachment and aversion etc., by declaring
j
"Attachment and aversion of man abide in sense objects through
the feeling of pleasantness and unpleasantness; let, none come
j
under their sway" (Gita 3/34). It means, that a striver, should not
act by coming under their sway, because they are strengthened
j
by doing so. j
'Gacchantyarnii4haJ} padarnavyayarit tat'-He, who desires
~j
perishable objects, who makes efforts to acquire them, and feels
happy or sad by acquiring them, or without acquiring them, is
deluded. In fact, the world is kaleidoscopic while God is eternal, j
and it is because of His existence that the world, seems to exist.
He, who accepts the existence of the world, is deluded. j
As a deluded person, perceives the world clearly, so does
reward is better. Similarly he cannot decide which of the deities-Lord Vi~Qu,
j
Lord Rama, Lord K~Qa, Lord Siva, Lord Ganesa or Goddess Durga should
be worshipped. j
j
j
J
an undeluded great soul.perceive God clearly. He, who accepts

the existence of the world, is deluded, while he who accepts
it as kaleidoscopic, is undeluded. The undeluded one, is not
affected by pleasure and pain, and he, who remains the same,
in pleasure and pain is fit, for attaining Immortality (Gmi 2/15).
Therefore, .herein this verse, the Lord has laid emphasis two
times, on the renouncement of delusion, by using the expression
'Nirmanamohah'iand also the term Amiidhah'.
Delusion can be of two kinds-(l) inclination to the world,
rather than to God, (2) not to know the reality about God. In
this verse, the expression 'Nirmanamohah' stands for, freedom
from delusion of the world, while the term 'Amiidhah'" stands
for true knowledge about God.
God, Who has been mentioned by the expression
'Urdhvamtilam' (root above), in the first verse, Who has been
called, the Supreme Goal, which should be sought in the fourth
verse, and Who has been glorified in the sixth verse, the same
supreme abodehas been called here, 'Avyayam padam' (the Eternal
Goal). Strivers who have become totally free from evils, such
as honour, delusion and attachment etc., attain the Eternal Goal,
from where, there is no return.
In fact, Eternal Goal, is naturally ever-attained by every
human being but a man does not realize this fact as he has turned
his eye away from that Goal (God). This can be explained by
an illustration. When our train stops at a station, an other train
suddenly starts moving, our eye being on the moving train we
feel as if our train has started moving. But we come to know the
reality, when we look out at the station. Similarly, when a person
is attached to the world, he fmds himself moving (kaleidoscopic).
But, when he looks at the self, he realizes that he (the self), is
* As the devotee who knows attributeless God becomes undeluded (5120)

so does the devotee who worships the Lord endowed with attributes and form
also becomes undeluded (10/3;15/19).
I
Verse 6] SADHAKA-SANJIVANI ]6]5 j
j
the same (uniform), it is not kaleidoscopic. j
Appendix-Within JiHinayoga and Karmayoga, devotion is j
not included but within devotion both Jfianayoga and Karmayoga j
are included (Gitii 10110-11). So here the term 'adhyatmanityiiJ;l'
may mean 'Jiianayoga' and the term 'vinivrttakamiiJ;l' may mean
j
'Karmayoga' . j
j
Link:-The Lord in the next verse; describes the characteristics j
of the Eternal Goal (Abode) referred Which is attained by the j
devotees in the preceding verse. j
... d4=:lfI(;Id ~ ... ~1~lIi) ... qIClCh: I j
j
'!OI~I<'CII ... ~ dC4IQ ~ "q'if II ~ " j
na tadbhasayate siiryo na sasaitko na pavakal}
yadgatva na nivartante taddhama paramam mama j
j
Neither doth the sun illumine that (Eternal Goal), nor the
moon, nor the fire; having gone thither, they (who reach there) j
return not; that is My Supreme Abode. 6 j
Comment:- j
[The sixth verse, is the link between the fifth verse and the j
seventh verse. In this verse the Lord declares, that the Eternal j
Goal is His Abode, Which has identity with Him, in the same
j
way as His fragment, the soul, has identity with Him. Therefore,
the soul has also identity with that Abode (Eternal Goal), i.e., j
the soul, has eternal union with that Abode. j
Though this verse, is closely related with the twelfth verse, j
yet it has been introduced here to link the fifth and the seventh j
verses. In this' verse the Lord makes two important points (1) The j
sunete., cannot illumine that Abode. The reason for it has been j
explained in the twelfth verse and (2) Those, who reach His
j
abode do not return to the world (the cause has been explained
by the Lord in the seventh verse of this chapter.)] j
"Na tadbhiisayate siiryo na SaSiiitko na pavakal} '-When,
j
j
j
j
j
j
J
Verse 6] SADHAKA~SANJIVANI 1617
is a fragment of God, So long as, it· does not atttain its source
God, it cannot be liberated, 'from the cycle of birth and death.
It attains real and permanent peace, only when it attains God;
Whose fragment It is, in the same way, as water of a river gets
lost after merging in an ocean, whose fragment it is. In fact, the
self has its identity with God, but because of Its attachment
with matter (which is assumed), it has to take birth in good
and evil wombs.
Here the term 'Paramadhama', stands both for the abode of
God, as well as, for God. This Supreme Abode, is the embodiment
of light. As the sun in spite of remaining fixed, at its particular
position, pervades everywhere, in the form of light i.e., the sun
and its light are one and the same, so are the Supreme Abode
and all-pervading God, one and the same.
According to the beliefs of devotees, the same Supreme Abode,
which is sentient, embodiment of knowledge, embodiment of
light and embodiment of God, is known by different names, as
Brahmaloka, Saketaloka, Goloka, Devidvipa, and Sivaloka etc.
This imperishable Supreme Goal, pervades everyone, in the
form of the self. So, all of us, dwell in that Supreme Goal, but
we do not realize this fact, because of our identity with and
attachment and desire, for the matter (body etc.,).
Appendix-We are fragments of God-'mamaivamso jivaloke'
(Glta 1517). Therefore the Lord's Abode is also our abode. This
is the reason that having attained that Abode, there is no return
to this world. So long as we don't attain that Abode, we like a
passenger, will go on wandering in several wombs and in several
worlds and will not be able to stay anywhere.' Even if we reach
the Abode of Brahms, the highest plane of existence, we have to
retum-e-tabrahmabhuvanallokah punaravartino'rjuna' (Glta 8/16).
The reason is that the entire universe is a foreign land, not our own
land; it is the abode of others, not ours. Our roaming and going
astray will cOJDe to an end only, when we reach our Real Abode.
Having attained the Lord's Supreme Goal (Abode), there is

no return-this has been mentioned in the Gita in the following
three verses-
1. Yam priipya na nivartante taddhama paramarh mama (8/21).
2. Tatah padarn tatparimargitavyarn yasmingata na nivartanti
bhiiyah (15/4). ,.
3. Yadgatva na nivartante taddhama paramam mama (15/6).
The Lord in the path of knowledge has declared the
state from which there is no retum-s-tgacchantyapunaravrttim
jfiananirdhiitakalmasah' (Gita 5117), but in the path of devotion
there is attainment of God's Supreme Abode-this is the speciality
of devotion. In the Abode of God, love is specially relished.
The Supreme Goal can neither be illuminedby jidhibhautika
light' (sun, moon etc.,) nor by 'adhidaivika light' (eye, mind,
intellect and speech etc.,). The reason is that it is Self-effulgent. In
it there is no distinction between the illuminator and the illumined.
In 'gatva' there is 'gati', not 'pravrtti' because the fragment
naturally moves towards the whole, in it there is no 'pravrtti'.
'Pravrtti' is intentionally done while 'gati' is spontaneous
and automatic.
'Gati' (motion) and 'pravrtti' (activity)-'Gati' is natural
which involves no labour, no effort and no doership. But 'pravrtti'
is unnatural, needs labour and effort and involves doership. There
is 'pravrtti', when the person has the egoistic notion but there is
'gati', when there is no egoism. Therefore 'gati' is towards the
Self, while 'pravrtti' is towards the non-Self. 'Gati' is towards God,
while 'pravrtti' is towards the world. 'Gati' is towards the sentience
while 'pravrtti' is towards the insentience. 'Gati' leads towards the
limitless while 'pravrtti' leads towards the limited. 'Gati' paves the
. way to independence while 'pravrtti' paves the way to dependence.
When a man hankers after pleasures and prosperity, there is
'pravrtti' and when he provides comfort to others, there is 'gati'.
Verse 7] SADI:IAKA-SANJIVANI 1619
.The origin of 'gati' is ithe real' while the origin of 'pravrtti'

is 'the unreal'. As the origin of the Ganges is Gangotri, if by
keeping back the water of the Ganges, a dam is built which is
of a greater height than the height of Gangotri, then naturally the
water of the Ganges will flow back to its origin, Gangotri, Thus
the flow of the Ganges towards its origin is 'gati'. Therefore
there is 'gati' in two ways-i-to have a disinclination for the
world (pleasures and prosperity) and to have an inclination to
God Who is to be attained. If the assumption of the unattainment
of the ever-attained Lord is wiped out, it is also 'gati' (motion)
towards God. In 'gati' the assumed distance from God comes
to an end and the real unity with God is revealed.
If a striver feels that his feelings and conduct are better
than they were several years ago, this is a striver's 'gati'. In
the 'gati', during the course of spiritual practice, there may be
a subtle ego; but having attained salvation, the 'gati' that is
there towards the ever-increasing love, is totally free from the
subtle ego. The reason is that the. more disinclination a man
has for God, the more egoistic, he becomes. Even by getting
established in the Self, the subtle ego may linger which is not
an obstacle to salvation but it causes differences of opinions
among philosophers. By becoming 'abhinna' (inseparable) or
one with God, the ego is totally effaced.
Link:-In the preceding verse, the Lord declared, "That

is My Supreme Abode, from which those who reach it, never
return."In the next verse, He explains why the soul, Which is
a fragment of God, and Which (like the Supreme Abode), has
identity with Him, is unable to realize him.
qtlcli~n \ffiCl<?l~c$ ~: fI .. ld'1: I

'tR:~ ~ q;tffif11\911
mamalvamso jivaloke jivabhiital} sanatanah

rnanal;1~~thanindriyatP prakrtisthani karsati
An eternal fragment of My own self having become an
embodied soul, in the world of life, draws to itself the (five) senses
with the mind for the sixth, which are abiding in nature. 7
Comment:-
'Mamaiviirilso jivalokejivabhiital;1 sanatanal;1'-The term, 'Loka'
stands for Nature and its evolutes, which have no identity ,with
the soul (self). The term 'Jivaloke', stands for all the bodies, in the
three worlds and the entire universe, which the soul, acquires.
The soul, is a fragment of God, but having assumed Its
affmity for a body, senses, mind and life-breath etc., which are the
evolutes of Nature, It has become an embodied-soul-'Jivabhiita1).',
which is artificial, not real, like an actor in a play.
The Lord in the seventh chapter declared, "This world is
sustained by My higher Nature, which is the soul" (7/5) i.e.,
though the soul, has no real affinity for the lower Nature (world),
yet It has assumed its affinity, for it.
As the soul is a fragment of God, so He always thinks of Its
welfare. As a lion-cub having joined a flock of sheep, considers
that he is a sheep and not a lion-cub, though even by mixing
with them, he is not converted into a sheep, so does the soul,
identifying Itself with the body etc., forget Its real identity. As
a lion, makes the lion-cub aware of his identity by showing
him that he is the same, in shape, nature and roar etc., as the
former, so does the Lord, make the man (soul) aware, that he
is His fragment, having no affmity for Nature. He had neither
any affmity with Nature, in the past, nor will have in future,
nor can he have it any time.
Out of all the means (disciplines) of God-realization, the
means of changing 'egoism' ('I' ness) and 'sense of mineness'
is, easy and good. A striver's egoism and sense of mineness
determine his feelings and actions. A striver should believe that
Verse 7] SADHAKA-SAfUIVANI 1621
he is only God's and only God, is his.

Everyone knows that a person, acts according to his assumption
of particular caste, creed and order of life. But this assumption,
that he is a Brahmana or an ascetic, is a temporary phase of
life, in order to perform his duty, like an actor in a play. But a
man (soul), is a fragment of God-this is a permanent reality.
He regards, the mind, senses, intellect, body, riches and property
as his own, by an error, but they never regard him, as theirs
while God, the creator of the entire universe declares, that the
soul is His fragment.
What a blunder, we commit when we regard the objects,
such as the body etc., as ours! Can we change them, as we
desire? Can we possess them as long as we desire? Can we
maintain them, and carry them with us?
My mind, intellect, senses and body, are different today,
from what they were in childhood, while I am the same, without
undergoing any change. He, who perceives changes, himself
remains changeless. Worldly objects and persons, are not my
lasting companions. I am an onlooker of the changing scene.
When a striver holds 'I am God's', it means that he is
absorbed in God. A striver, commits an error, that he instead
of getting the self absorbed in God, tries, to engage his mind and
intellect, in Him. So, he fmds it difficult to control his mind, and
it takes a lot of time. So long as, a striver having forgotten the
fact 'I am God's assumes 'I am a Brahmana or an ascetic', and
tries to engage his mind and intellect in God, he will not be so
much successful, as he can be when he accepts the fact that 'I
am God's.' Therefore, when the Lord in the fourth verse of this
chapter, exhorts Arjuna to seek refuge in Him, He means to say,
that the self should be, engaged in Him. Gosvami Tulasidasa
also declares, "If a person by becoming God's, follows spiritual
practice, such as name chanting etc., his spoiled life of innumerable
births, can be improved, today and even now" (Dohavali Zl).
It means that if a striver, himself gets absorbed in Him, his

mind and intellect get easily absorbed in Him. As Meghanada,
while declaring that he is the son of Ravana in a play, and also
performing his part scrupulously, from within does not believe that
he is Meghanada, so should a striver, while performing his duties
on the stage of this world, think that he is God's, not of the world.
An embodied soul, has been of God since time immemorial.
God has never abandoned it, nor has had a disinclination for it.
The soul can also not renounce Him, but in having misused Its
freedom it has developed a disinclination for God, by an error.
As ornaments made of gold cannot be separate from gold, so
. can, the embodied soul never be separate from God.
A so-called, wise man commits a blunder, that he has a
disinclination for God, Whose fragment he is. He does not pay
attention to the fact, that God being a disinterested friend of all
beings, is very benevolent and noble and His benevolence and
love, is beyond description. So it is an utter folly on his part, to
regard perishable objects, as his, sacrificing the all-benevolent,
and all-merciful Lord.
When a man performs his duty, by obeying Him, He liberates
him from the bondage of birth and death, forever. But, if he
however by error performs forbidden actions, He warns him
through sufferings that he is suffering, because of his past evil
actions and so he should not perform forbidden actions, again.
Moreover, He purifies him of his past sins, by forcing him to
reap the fruit of his past actions and prevent him from committing
new sins.
God, regards a man (the soul) as His fragment, whether he is
in hell or in heaven, in human-womb (life), or in animal-womb.
How benevolent, generous and great He sees the downfall of
men, and feels sad, He declares, that being qualified and deserving
to attain Him, they do not attain Him, but go down to the lowest
state (Gita 16/20).
God attracts him towards Him, in all circumstances, by

creating pleasant and unpleasant, favourable and unfavourable
circumstances ..So a striver, should ever remain pleased and
satisfied by thinking of His grace, because it is He, Who does
not let him remain, in the same condition forever, otherwise
he may forget Him.
It is not at all difficult, fora man (the self), being a fragment
of God, to realize Him. It is because of his disinclination for
Him, and inclination for mundane objects, such as a body etc.,
that he feels it difficult, to attain Him quickly. He is already
attained. As soon as, a striver, has an inclination towards Him
by having a disinclination for the world, he realizes Him. It is
not an adventure on his part, to acquire mundane riches and
property etc., because all of these are perishable. But it is an
achievement to realize God, Who is imperishable and eternal.
The more importance a man, attaches to perishable objects,
the more, fall he has, but the more importance he attaches to the
imperishable Lord, the higher he rises, because he is a fragment
of God.
A man, can never attain greatness by acquiring perishable
mundane materials, though by a perverted outlook he may think
so. But in fact, by thinking so, he is deprived of real greatness
(God-realization). The greatness attained by acquiring mundane
materials, is unreal and transient, while the greatness attained
by God-realization, is real and eternal. Even gods honour, such
a God-realized soul, and desire his arrival in their abode. Not
only this, but even God becomes his subservient.
'Mana\t~~thiinindriY8J}i prakrtisthanl karsati-c-The soul,
being a fragment of God abides in Him, while senses and mind;
being a fragment of prakrti (nature), ever abide in it. But the
self, regards the mind and senses, as Its own, and it thus attracts
the mind and senses.
Here the term 'Mana', stands both for the mind and the
intellect. Similarly, the five organs .of action and five life-
breaths, should also be included, in the five senses. The Lord
declares, that the soul being His fragment and abiding in
Him, by an error, regards It as abiding in body, mind and
senses, and forgets. its real abode. But actually, It can never
be separate from Him.
The Lord, mentions the five senses and the mind, in order
to point out the fact, that a man (the soul) by being attached to
senses and mind, is bound. Therefore a striver, should surrender the
body, senses, mind and intellect to the world, by rendering service
with these to the world, and surrender himself to God.
(1) A man feels unhappy, because by an error he regards his
body, family, property, honour and praise, as his and for him.
Moreover, it is very mean of him, that he regards himself as
great, because of prosperity and pleasure, while he becomes a
slave to them. In fact, the objects, which we regard as necessities
of life, and to which we attach importance, become superior to
us, whether we know or we do not know that fact.
But if a person becomes a slave to God, God becomes
his slave and makes him a jewel of His crown. But mundane
objects, never make anyone a jewel of their crown, even when
he becomes a very devoted slave, to them. In fact he becomes
great, by taking refuge in Him. About such a devotee, the Lord
declares, "0 twice-born, I am not independent, I depend on My
devotees. They are very loving to Me, they have a full right
over My heart" (Srimadbha, 9/4/63). Can mundane persons and
objects, attach so much of importance, to us? Never.
This man (soul), in spite of being a fragment of God, being
attached to prakrti (nature) has a downfall. If he does not become
a slave, to mundane objects, such as body, senses and mind etc.,
he becomes beloved of Him (Gita 18/64). The Lord, calls those
j
Verse 7] SA.DHAKA·sANJIVANi 1625 j
j
devotees who have attained Him, dear to Him (Gita 12113-19) j
while He calls strivers, who have not attained Him, but want to j
attain Him, exceedingly dear to Him (Gita 12120). How much j
stupidity it is of man who does not regard the most benevolent
Lord, Who calls strivers exceedingly dear, and enlightened souls,
j
only dear, as his! j
(2) The body, is a fragment of the world, while the self (soul)
j
is a fragment of God. A striver, commits an error, that he in j
spite of being a fragment of God, gets attached to the world, j
and wants the world as well as, God to be favourable to him.: He j
should rectify this error. It can be rectified by moulding himself, j
according to God. It means, that he should leave the body at the j
will of the world, and leave the self at the will of God. j
Offering a gift of the world to the world, and offering the j
gift of God to God, is honesty. This honesty, is called salvation j
or emancipation. But if the gifts presented by the world and God,
j
are not given back to them, it is dishonesty. This dishonesty is
called bondage.
j
j
Having offered the gift of the world to the world and
having offered the gift of God to Him, he should be free
j
from all worries. He should be a slave to His will, having no j
desire of his own, either to live or to die or to have favourable j
circumstances. Having surrendered himself to God, he should j
pray to Him, to enable him not to forget Him, in whatever j
circumstance he is placed by Him--on the earth, or in heaven j
or in hell; in childhood, in youth or in old age; honoured or j
dishonoured; happy or sad.
j
A man is worried only about his limited property, riches and
j
the family which he regards as his own, but he is not worried about
a lot of property, riches and millions of families which he does
j
not regard as his own. Thus, he is liberated or emancipated from j
most of them. Only a little bondage is there. If he ceases to regard j
the limited as his own, he will be emancipated, from these also. j
j
j
j
j
j
j
1626 SRIMADBHAGAVADGfrA [Chapter 15
We should give a serious thought to .the topic that a few

persons and a little property which we regard as our own are
sure to vanish but if we do not discard our supposed relationship
with them, they will lead us to bondage, of birth and death.
Therefore, a striver, should surrender his body and objects to the
world-which is a path of selfless action: or he should distinguish
the self, from the world including the body-this is a path of
knowledge; or he should surrender himself to God-this is the
path of devotion. A striver, may follow anyone of the three
paths-each will bear the same fruit.
Appendix-Here the Lord has mentioned that the soul is His
fragment; the same soul in the fifth verse of the seventh chapter
has been said to be His 'para prakrti' (higher Nature) (Gita 7/5).
Therefore in both the cases the tenn 'JIvabhiita' (embodied
soul) has been used-'jivabhiitah', 'jivabhiitam'. 'Para' and
'Apara'-both are God's powers (GIla 7/4-5). Since 'para' instead
of having an inclination to God, started having an inclination
towards 'apara', it (para) started following the cycle of birth and
death. This fact has been mentioned by the expression 'yayedam
dharyate jagat' in the seventh chapter and by the expression
'manahsasthanindriyani prakrtisthani karsati' here.
Though 'apara' is also God's, yet its nature is different
(kaleidoscopic). Therefore the Lord declares, that he transcends
the 'apara'-'yasmatk~aramatIto'ham' (GIta 15/18). But 'para'
and God are of the same nature (immutable). Therefore by the
term 'eva' in the expression 'mamaivamsah' the Lord means
to say that the soul is only His (God's) fragment, in it there is
not the least trace of 'prakrti', As the body is the fragment of
both mother and father, the Self is not the fragment of God and
'pralqti', but it is only God's fragment. Therefore the Self has
affinity only with God, not with 'pralqti'. But it itself gets attached
to 'prakrti' -'manal:I~a~thanIndriyfu}.i prakrtisthani karsati'.
'Apara Pralqti' belongs to God but the man (the soul) assumed
it as his own and began to derive pleasure out of it, so he is

bound. As the things don't belong to him (the Self), so they
don't stay with him nor does the pleasure stay with him.
A man assumes his affmity with the gross, the subtle and
the causal bodies, which is the root of all calamities. The Self
attracts the body towards itself viz., assumes the body as its own
but does not accept God as its own Who is really its own. This
is the main error committed by it (the Self).
The Self is not a fragment of Brahma (attributeless) but
is a fragment of God (endowed with attributes)-'isvara amsa
jiva abinasi' (Manasa 7/11711). The reason is that Brahma is
merely Pure Consciousness. Therefore in Brahma there can't be
a fragment and the whole. The Soul is identical with Brahma
viz., the entity, which is the soul in diverse forms, is Brahma
in one form. If the Self is attached to the body, it is embodied
Soul (Jiva), and if it is not attached to the body, it is Brahma.
Therefore in fact both Jiva and Brahma are fragments of the
entire form of God. So the Lord has declared that He is the
base of Brahma-vbrahmano hi pratisthaham' (14/27) and also
declared that Brahma is a fragment of His entire form-'te
brahma tadviduh .' (7/29-30).
The mind and senses are the fragments of 'prakrti' and so
they abide in 'prakrti'c-s'prakrtisthani'. Therefore a man (the
Self) should learn this lesson that he should have his affmity
with the Entity Whose fragment he is. He himself will have to
form this connection with God, no one else will form it. The
reason is that he himself has accepted the connection with the
world and he himself is disinclined to God. The world is not
responsible for his inclination (attachment) to the world and
God is not responsible for his disinclination for Him but in
both cases, the Self is responsible. The Self being the fragment
of God, is independent but it has misused this independence.
Therefore the Self will have to make the proper use of this
independence-'uddharedatmanatmanam' (Gita 6/5).

The affmity of the mind and senses with 'prakrti' is
eternal and real but their affmity with the Self is transient and
assumed. Transient affinity never,remains permanent but it goes
on changing and perishing. But the relationship of the Self with
God is immutable and imperishable. But having accepted the
transient affmity, the Self develops a disinclination. for God,
which he does not realize.
/ ,
'Mamaivarnso jivaloke'-This expression reveals the feeling
that we assume God as ours but God knows us as His own. When
a man (the Self) takes refuge in God, then he also comes to
know that the Lord is his-'mameva ye prapadyante mayametarn
taranti te' (Gita 7/14).
A man (the Self) is an eternal fragment of God; therefore
his real valour consists in accepting his affmity with God viz.,
in. assuming God as his own. In physical valour an action is
important which is performed only for the world because the
body is a fragment of the world. But in the valour of the Self, the
feeling is important. Therefore freedom from evils, detachment,
and the sense of mine with God-these are valorous feelings of
the Self. By being free from evils, a man becomes useful for
the world. By being detached from the body and the world, he
. becomes useful for himself. If he assumes God as his own, he
proves useful for God. Without being free from evils, a man can't
be useful for the world. Without being detached from the body
and the world, a man can't be useful for himself. Without having
the sense of mine with God, a man can't be useful for God.
I should be free from evils, I should be detached, I should
be a lover of God-the realization of such necessity is a man's
valour. But first of all astriver should acceptthat he can be free
from evils, he can be detached and he can be a lover of God.
For that a striver should know that from the view-point of the
world all beings are one, from the view-point of the soul also
all are one and from the view-point of the Lord also all are one.
Therefore as we have the feeling for the welfare of our body,
similarly we should have the feeling to promote the welfare of
all bodies; or as we remain untainted and unconcerned with other
bodies, so should we remain unconcerned with this body also.
If we assume the identity of this body with. all other bodies,
we can be free from evils. Having renounced attachment to all
bodies including our body, we can be detached (established in
the Self). Having renounced attachment to all bodies as well as
to the world, we can be the lovers of God.
Being fragments of God, we have our affinity with
God-e-trnarnaivarhso jivaloke', therefore we abide in God. But
the body, senses, mind and intellect have their affinity with
'prakrti', so they abide in 'prakrti'-'pralqtisthani', 'vikaramsca
gunarnscaiva viddhi prakrtisambhavan' (Gita 13/19). There has
neither been, nor is, nor will be, nor can be our union with the
body; while we have neither been, nor are, nor will be nor can
be separate from God. If anything is at the farthest from us, it is
the body; and if anyone is nearest to us, it is God. But because
of desire-the sense of mine-identification, we see things in
a perverted way viz., the body appears near while God appears
far away, the body seems to be attained while God seems to
be unattained.
In order to renounce the assumed affinity with the body,
a striver should accept three facts-s-I. The body is not mine
because it is beyond my control. 2. I need nothing. 3. I have to
do nothing for myself. So long as a striver assumes his affinity
with the three bodies-the gross, the subtle and the causal, the
actions performed with the gross body, reflection done with the
subtle body and trance attained with the causal body-all the
three bind him. But when he renounces affmity with the three
bodies, then actions, reflection and trance don't bind him viz.,
he becomes detached from them.
In order to arouse (realize) his eternal affinity with God; a

striver should accept three facts-.. 1. God is mine, 2. lam God's,
3. All is God's. When his eternal affinity with God is aroused,
a striver attains love (devotion) to God. Attainment of devotion
to God is the acme (or accomplished state) of human life.
A man has three desires---desire for pleasures, eagerness
for enlightenment (Self-realization) and a yearning for love.
The desire for pleasure is related with the body, eagerness for
enlightenment is related with the Self and the yearning for love
is related with God. It is an error to assume the body as one's
own because the body is a fragment of 'prakrti'. Therefore
desire for pleasure is not of the Self; but the assumption that it
is of the Self, is an error. But eagerness for enlightenment and
yearning for love, are one's own, there is no error in it. Therefore
by applying the body in the service Of the family, the society
and the world in a disinterested manner, or by intensifying the
eagerness for enlightenment, this error is rectifted. With the
rectification of this error, the desire for pleasure is wiped out.
With the destruction of the desire for pleasure, the eagerness for
enlightenment is satisfied and the striver realizes the Self viz.,
he attains enlightenment and he becomes a liberated soul. Then
in a man (the Self) who is a fragment of God, the yearning
to love God is intensifted. All beings are fragments of God,
therefore their [mal aim is to love God. Yearning for love is the
universal yearning. Having attained love, human life becomes
perfect and then nothing remains to be done, to be known and
to be attained.
Linki-i-Due to assuming the mind and senses as Its own,

the soul accompanied with them wanders in innumerable wombs.
This is described in the next verse by the Lord by meansof an
illustration.
-mtt lf~CllSiH"if If'€C4IU:i(9aqJl~CI~: I

.J~ltadIR ~ ~II(;II
sartram yadavapnoti yaecapyutkramatlsvarah
grhitvaitiini samyati vayurgandhanivasayat
As the wind wafts scent from its base, so does the jivatma
(embodied soul), assuming itself as the lord of body etc., take the
senses along with the mind from the body, which it leaves behind,
and migrate to the body, which it acquires. 8
Comment:-
'Vayurgandhanivasayat'-Just as, the wind carries away
scent (perfume) from a perfume box, but this perfume does not
stay permanently in the wind, because the wind has no eternal
affmity for the scent. So does the individual soul, carrying the
senses, mind, intellect and natural instincts etc., (subtle and
causal-both bodies) by assuming them as Its own, migrate to
the body, which It acquires.
As essentially the wind is unconnected with the smell (scent),
so is the soul unconnected with the mind, senses and body etc.,
but, by assuming these as Its own, attracts them towards it.
As wind in spite of being an evolute of ether, carries smell
(perfume) a fragment of the earth, so does the soul in spite
of being a fragment of God, carrying the transitory body, an
evolute of Nature, migrate to different wombs.The wind being
matter (insentient), does not possess discrimination, that it
should not take scent from its base. But an embodied soul has
the discrimination and power, to renounce affmity for the body.
Every human being, has been bestowed independence, by which
he can either get attached to an insentient body etc., or renounce
this attachment. In order to, rectify the error, he should accept
the reality, by changing the assumption, that he (the soul) has
no affmity for the physical, the subtle and the causal bodies, as
fragment of Nature. Then, he can be easily liberated, from the
bondage of birth and death.

In this illustration the Lord has used three words-e-Ll) Wind
(2) Scent (perfume) (3) Seat. Here, the seat stands for physical
body. As wind carries scent from a perfume box and the box is
left behind, so does the soul carry the subtle and causal bodies,
while the physical body is left behind.
'Sariraril yadavapnotl yaccapyutkramatisvarab grhitvaitiini
sarilyati'-Here the term 'Isvaral).', stands for the embodied
soul. This soul, commits three errors-(l) It regards Itself as the
master of mind, intellect and body etc., but actually,becomes
their slave. (2) It having become the master of insentient
objects, forgets Its real master, God. (3) It does not renounce
Its assumed affinity for the insentient objects, though It is free
in renouncing them.
God has given independence to the embodied soul, to make
proper use of objects, such as a body etc., in order to, attain
salvation, rather than to become their master. But by an error, It
instead of properly utilizing these, regards Itself as their master
and really becomes their slave.
It can renounce this assumed affmity, only when it comes
to know, that It has become a slave, to mundane objects, such
as body etc., whose master, It regards Itself. By doing so, he
(the soul) feels a shortage of mundane objects and feels itself
as an orphan.
One who is fond of becoming a master, cannot attain God,
because he forgets the real master. A child in childhood cannot
live without his mother, but when it grows into a youth and
as a householder, becomes a master of his sons and wife etc.,
he forgets his mother; so does the soul forget Its real master,
when It becomes the master of insentient objects, such as the
body etc. So long as, this forgetfulness continues i.e., It has a
disinclination for God, and It will go on suffering.
The term 'Api',with the term 'Isvaral}.', has been used to denote,
Verse 8] SADHAKA-SMilJIVANI 1633
that this lord i.e., the individual soul is not powerless, insentient
and dependent, like wind. It has capability and discrimination, to
renounce the assumed affinity for the world and realize Its true
affmity for God. But, it is because of Its yearning for sensual
pleasures, that it neither renounces nor does It want to renounce,
Its assumed affmity for the world. As soon as, It renounces this
affmity, it cannot carry bodies (like the scent) with It i.e., he
becomes free from birth and death.:
A man (soul), has got two kinds of power (i) Life-breath
power (ii) Power of desire. The life-breath power, decays every
moment and when it comes to an end, that is called death.
Attachment to the insentient, leads a man, to have desire to act
and to acquire. If this desire to act and to acquire is wiped out,
while possessing life-breath power, a man is emancipated. But,
if he gives up the body while possessing desire, he has to be
reborn. On account of desires of the previous birth, he receives
new life-breath to fulfil them.
The life-breath power, should be spent in removing desires.
Desire can be easily wiped out by being engrossed in the welfare
of all beings, without any selfish motive.
The term 'Grhitva' means to make attachment and accept
them as mine which are not ours. It takes them with It by
regarding them as Its, while these never regard It, as theirs nor
are they controlled by It. This error of attachment and assumed
affmity binds It.
Whether a thing is acquired or not, whether it is superior or
inferior, whether it is being used by us or not, whether it is far
or near, if we regard it as ours, our attachment to it, subsists.
A man (the self), remains attached to mundane objects, such
as a body etc., even after giving up the body. Therefore, the
bones of a dead body are immersed into the Ganges, so that
the man (self or soul) may attain salvation. We are free and
powerful enough, to renounce this assumed affmity (attachment).
IT we renounce it during this life, we may attain salvation in

this very life.
This inclination towards, mundane objects which are not ours
and disinclination for God, Who is ours, are great stumbling
blocks in spiritual progress.
The term 'Etani', stands for the mind and the five
senses, referred to in the seventh verse. Here it denotes mind,
intellect, five senses, five organs of action and five life-breaths-
the aggregate of seventeen elements of the subtle body, as well as
the causal body. The embodied soul, taking all of these migrates
to the body, which it acquires. Just as a person, casts off worn-out
clothes and puts on new ones, so does an embodied soul, cast
off worn-out bodies and enter others, which are new (Gita 2/22).
In fact, it is not possible for the pure sentient soul, to
renounce a body and to migrate to another body, because It is
immobile and pervading everywhere (Giro 2/17,24). But when
It identifies Itself with a body, an evolute of Nature i.e., It is
seated in Nature, It gives up, one body and acquires, another
body. When the soul ceases to identify Itself with the bodies,
(physical, subtle and causal), It is not reborn, because assumed
identification with a body, becomes the cause of Its birth in
good and evil wombs.
Appendix-In the preceding verse the term 'Karsati' has
been used while in this verse the term 'grhitva' has been used.
'Karsati' means 'to attract' and 'grhitva' means 'to catch' viz.,
'to identify'. The purpose of the Lord in giving the illustration
of the wind is that the Soul, like the wind, remains untainted. In
spite of dwelling in the body, in fact the Selfs untaintednessnever
suffers-s-tsarirastho'pi kaunteya na karoti na lipyate' (Giro 13/31).
Perfume does not stay permanently in the wind, it disappears
automatically; but attachment to the mind, intellect and senses is
not renounced, unless the individual Self renounces it. The reason
is that the Self itself has caught them viz., has been attached to
Verse 8] SADHAKA-SMuIvANI 1635
them-s-tgrhltvaitani': therefore he will be detached from them

only, when he renounces attachment to them.
There is a natural distaste for every sensual pleasures-this
is everyone's experience. Inclination to pleasures is unnatural
but disinclination is natural. A man (the Self) develops taste,
but distaste is natural. As a smoker while smoking a cigarette,
breathes .in the smoke but it breathes out naturally. If the mouth
is shut, it is breathed out through the nose. This smoke does not
stay, but he forms the bad habit of smoking and gets addicted
to it. Similarly pleasures don't stay but the pleasure-seeker gets
into the bad habit of enjoying pleasures. Objects of pleasures
disappear naturally and there is natural disinclination for them
but because of bad habit, he gets attached to the pleasures
and actually being independent, he feels that he is dependent
upon them. In· spite of being engrossed in pleasures, in fact
his untaintedness is not wiped out but he does not take any
heed of it and doesn't attach importance to it. He in spite of
having no affmity with the body, having assumed affinity with
it, derives pleasure from it. Affinity is transient while disunion
is eternal. The body being of the class of the world (inert and
kaleidoscopic), is different from the category of the Self. It is
not possible to have relationship with the thing which is alien.
Being a fragment of God, the soul and God are of the same
nature. Therefore he (the Soul) has his natural affinity with God..
If a person (the Self) by having faith in utterances of Saints,
God and the scriptures, accepts his affmity with God, he will
realize his natural affinity with God. But he attaches importance
to objects. Unless he accepts his affinity with God, God does
not let him have his affmity with any other thing but breaks it
off. A man in spite of applying his full force, can't maintain his
relationship with the world permanently.
Link:-Now, the Lord explains the expression 'Manah-

sasthiinindriyani', used in the seventh verse.
.m-st ~: ~ ~ ~ 'ilIOIQCl ~ I
~ 'IR~ fClQ(;lI'1'H1C1d II ~ II
srotrarit ~uI}. sparSanarlt ca rasanarit ghriiJ;tameva ca
adhi~thaya manascayam vi~ayanupasevate
It (the individual soul), enjoys the objects of senses using the

sensations of hearing, sight, touch, taste and smell, as well as,
the mind. 9
Comment:-
'Adhi~thaya manascayam'c-Several (good or bad) projections
and distractions, appear and disappear in the mind, while the self
(sentient soul) ever remains unaffected. Being transcendental in
nature it is quite apart from it the insentient body, senses, mind
and intellect and it is their base and illuminator.
The self joining with the mind, experiences (enjoys) the
objects of the senses, such as form (colour), touch, sound, taste
and smell, It cannot experience pleasure or pain with the senses,
without mind. It is only through the mind, that the embodied
soul, enjoys sense-objects.
'Srotram ca~u1} sparsanam ca rasanam ghranameva ca'-
Ear, the sense of hearing has the power of hearing.* Till
* The thoughts that come to the mind are projections and distractions.
During sleep, these appear as dream. We do not express every thought, nor do
we act accordingto this thought, because we apply our own intellect. Expression
of every thought, and translating it into practice is nothing but insanity. Thus
projections, distractions, dream and insanity, are one and the same.
Through ears we get two kinds of knowledge (i) of sound (ii) of
subject. So, the sense of hearing plays an. important role in both the paths
of knowledge and of devotion, though through the sense of seeing (eye)
also the subject can be known by studying the scriptures, but that is also
the power of sound, in written form. When we start studying, first we
gain knowledge through hearing. The sound has such power which cannot
be thought of. The sense of hearing, only can receive, that power not the
other senses.
today, we have heard words favourable .(praise, honour,

blessing, melody, music etc.,) and unfavourable (blame,
dishonour, curse, abuse etc.,) but have they affected the self in
anyway? No.
A person, hears happy news of the birth of his grandson
and sad news of the death of his son, at the same time. Thus
he has knowledge of two news. But, is there any difference in
that knowledge, or in the self?
We have seen many pleasant and unpleasant (horrible)
scenes, with our own eyes. But have they affected the self,
in anyway?
We have touched many soft or hard, hot or cold objects, but
is there any difference, because of the touch, in the self?
We have tasted bitter, pungent, sweet, astringent sour and
saltish food, but have these left any effect, on the self?
Similarly, we have experienced different kinds of good and
bad scents. But is there any difference in the self, because of
those different scents?
I An Important Fact ~
The five senses of hearing, sight, touch (skin), taste and
smell, have affinity respectively, for five organs of actions-
tongue, feet, hands, genital organ and anus. If 'one who is
deaf, is also dumb; oil rubbed on the sole of his feet, has
a healthy effect on his sight; hands can be used to touch an
object, because of skin; control over the tongue, controls the
genital organ; smell makes its entrance through nose, while it
makes its exit through anus.
The five sense-organs, the five organs of action and the five
senses, are formed respectively,out of portion of the mode of
goodness, the mode of passion and the mode of ignorance, of
each of the five subtle elements.
Five subtle Portion of the mode Portion of the Portion of

the
Elements of goodness mode of passion mode of
ignorance
(Sattva) (Rajas) (Tamas)
Ether Ear Tongue (the Sound
organ of speech)
Air Skin Hands Touch
Fire Eye Feet Sight
(colour)
Water Tongue (for taste) Genital organ Taste
Earth Nose Anus Smell
The mind and the intellect, are made of the Sattvika portion,
the life-breath is made of the Rajasika portion while the body is
made of the Tamasika portion of the mixed five elements.
'Vi~ayanupasevate'-If a businessman, stops his business at
one place and starts it at another due to some reason, so does soul
migrate, from one body to another, and It starts enjoying the objects
of senses, in the new body also, as it did in the first body, because
of Its past habit. Thus an embodied soul, has to be born in good
and evil wombs, because of its attachment, to sense-objects.
God has bestowed this human body upon us, to enable us
to attain salvation, rather than to enjoy pleasure or to experience
pain. As we can feed a cow which is given to a Brahmana as
a charity, but we cannot lay claim to its milk, so can we make
proper use of the body bestowed upon us by God, but we cannot
enjoy, the objects of senses with it.
The more the embodied soul enjoys, the objects of senses,
the more It is attached, to them. This attachment leads it to
rebirth and all sorrows. In fact, the pleasure born of contact
with objects of senses is illusory and source of sorrow, but these
seem pleasant in the beginning out of ignorance, (Gila 18/38).
Verse 9] 1639
Had there been happiness in sense-objects, prosperous persons

possessing all the luxuries would have been happy, but they
also undergo sufferings and disquietude. Enjoyment of pleasure,
results in loss of wealth, health, quietude, patience, happiness
and honour etc. *
As thirst is not quenched by drinking water in a dream, so
can a man not attain peace, by enjoying objects of senses. A man
thinks, that he will attain peace through prosperity and pleasure.
But the more prosperity he acquires and the more pleasure he
enjoys, the keener desire he has, to acquire and enjoy these'].
"All the riches of the world, all beautiful women, all excellent
objects cannot satisfy a man even if he acquires all of them"
(Visnupurana 4/10/24; Maha, Adi. 85/13). Because the soul, is a
fragment of God and is sentient, while sense-objects, are fragments
of prakrti (Nature) and are insentient. So how can insentient
and perishable, satisfy the sentient and imperishable? As thirst
cannot be quenched, even by the most delicious dishes without
water, so can, the thirst for God-realization, not be quenched by
insentient mundane objects. The more he possesses them, the
more hungry, he feels.
If a striver, has a resolve this very day, that he has not to
enjoy objects of senses. Then the thought of these ceases-to come
to his mind, and it leads him to be pure and evenminded. Those,
who gain equanimity of mind,naturally realize God (Gita5/19),
because He is ever-attained. But He remains veiled, because of
a striver's attachment, to objects of senses.
*We have not enjoyed pleasures (the objects of senses). The objects of
senses have enjoyed us; we have not performed penances, penances have burnt
us; time has not been spent, we have been spent; desire has not decayed but
we have decayed.
tDesire is never satisfied after enjoying. the sensual pleasures but it is
rather strengthened in the same way as fire burns up when clarified ghee is
added to it (Manu. 2/94). .
Not to talk of God-realization, even firm determination to

tum only towards God cannot be had, by those who are attached
to pleasure and prosperity (Gita 2/44).
Gosvami Tulasidasa, in the Ramacaritamanasa prays that as a
voluptuary loves a woman and is attracted towards her, because
of her beauty and as, a greedy person hankers after riches and
hoards these, so should he be attracted towards Raghunatha's
handsome form, and treasure the divine name (Lord Rama) by
continuously repeating it. Mundane pleasure and prosperity, are
not ever dear, even to a worldly person, but the form and chanting
of the name of Lord Rama, are always dear to devotees.
Appendix-By enjoying sense pleasures, the Self becomes
secondary while the body and the world become prominent.
Therefore the Self is termed as 'Jagat' (world) (Gita 7/13).
Links-s-In the preceding three verses, there is description

of the soul (embodied or individual soul). While concluding the
topic the Lord, in the next verse, describes who knows this soul,
and who does not?
a~lq;d ~CITfl;r.~.CfT~1
fCi IiG I "111Q~lIRr ~ ~1"1'€1~: II ~ 0 II
utkramantam sthitarit vapi bhufijanaril va guJ}.anvitam
vimluJha nanupasyanti pasyanti jiianacak~u~al).
The duped do not know the soul having identified itself with
three gunas departing from, or dwelling in the body, or enjoying
the objects of senses, but they, who possess the eye of wisdom,
behold It. 10
Comment:-
'Utkramantams--The soul (self), while giving up a physical
body, departs taking the subtle body and the causal body with It.
So.long as, the heart beats, the soul dwells, in that body. Even
when the heart stops beating, the soul may stay for sometime.
In fact, the soul being immovable and sentient, does not migrate,
it is the life-breath, which migrates. But, It is said to migrate,
because of its attachment, for the subtle body and the causal body.
The term "Utkramati", used for the Jivatma, (embodied soul)
which assumes itself, as the lord, as mentioned in the eighth
verse, has been called here 'Utkramantam' (depart).
'Sthitarit va'-As a camera takes a picture of an object as it is
reflected, so is the subtle body formed, according to the thought
which a person has at the time ofdeath. As the process of making
photograph takessometime, so the physical body to be prepared
according to the thought of the last moment takes sometime.
The term, which has been described as Yadavapnoti, in the
eighth verse has been called 'Sthitam', here.
'Api bhuiijanarit va'-When a man enjoys objects of senses,
of sound, touch, form, taste aim smell, he thinks that he is very
careful, .he knows the objects of senses well, and enjoys them,
carefully. But in fact, he is deluded, as their enjoyment leads
him to hell and evil wombs.
Philosophers and. scriptures have different. opinions about
God, the soul and the world. But all of them agree, that the.
soul, suffers because of Its attachment to the world and attains
bliss, by having affrnity for God.
The deluded hear, study and also declare, that the world is
transient and kaleidoscopic, yet they assume it as permanent,
because they cannot enjoy the objects of senses without regarding
these as real or permanent. A voluptuary, becomes so much
deluded that he regards gratification of lust, as his highest aim
(Gila 16/11). So his eyes of wisdom ever remain shut. People
know, that they have to die, because they are living in a world
of mortals, yet they want to, live, in order to enjoy sense-objects.
The term 'Api', denotes that when soul having given up one
1642 sroMADBHAGAVADGITA [Chapter 15
body, migrates (with subtle body and causal body) to another, to

acquire it andenjoys the objects of senses, It in spiteof appearing
attached to the modes, actually remains detached. In fact, the
soul (self), neither departs, nor stays, nor enjoys, Itself.
The expression 'Visayanupasevate' used in the preceding
verse, has been termed here as 'Bhufijanam',
'Gu.,anvitam'-It means, thatit is because of assumedcontact
of the soul with the modes, that activities of departure, stay and
enjoyment, appear in It.
In fact, the soul has no affinity for modes, but by an error It
assumes Its affinity for them, in order to derive pleasure out of
the world, and so It has to take birth in high and low bodies.
A man, in order to derive pleasure, out of the world,
assumes his affinity for persons and objects of the world. An
orator regards an audience as his, a person having no son,
adopts a boy as his son, he who has no real brother, or sister,
assumes relationship of a brother or a sister, with someone else,
and so on. The Lord declares, .that the embodied soul, in spite
of being transcendental (beyond gunas), in its intrinsic nature,
by assuming relationship with gunas (space, time, individual,
object), gets intobondage.
The expression 'Prakrtisthani', used in the seventh verse
stands for the expression 'GUI~anvitam', used here.
I A Vital Fact I
So long as, a man is in the least attached to prakrti (nature)
and its evolute, the modes, he is made to act helplessly, by the
modes of nature (Gltii 3/5). If he (the sentient self) depends on
insentient nature, he suffersfrom the evil of impurity, Even when,
he totally becomes free from modes of Nature, but relishes this
freedom (because of the trace of egoism), the evil of egoism
persists. But, when he ceases to relish it, his evil egoism comes
to an end, and his devotion accelerates, continuously. The
supreme aim of a man, is to attain this devotion. Having attained

this devotion (love), a devotee attains perfection. The Lord, having
bestowed upon His devotee this unique devotion, gets pleased and
considers him the most devout, among all the Yogis (Gita 6/47).
A man, transcends the three modes of Nature by practising
the spiritual disciplines through his discrimination, but having
transcended the three modes of Nature, he attains devotion (love)
to Him through His grace only.
'Vimii«J,hi nanupasyanti'<-As, we remain the same, while
performing different actions, so does the self (soul), remain the
same while giving up one body, acquiring another body and
enjoying the objects of senses. But he, who having identified
the self with the body, thinks he is a doer (3/27) is a deluded
one, who does not behold reality.
The deluded are so much attached to pleasure and prosperity
that they do not realize the fact, that mundane objects, such
as body etc., are perishable. Moreover, they do not think, that
sensual pleasures, are sources of sorrow. While describing the
food of three kinds in the seventeenth chapter, which are dear
to the good, the passionate and the ignorant, the Lord, first has
given the effect of food liked by the good (Sattvika), the effect
of the food liked by the passionate (Rajasika), has been given
afterwards, while no remark has been given, of the food, which
is dear to the ignorant (Tamasika) (Gita 17/8-10). Why? The
reason is, that a good person thinks of the fruit, before performing
an action, the passionate first performs the action and then reaps
its fruit, while the ignorant person, does not think of the result at
all. So the Lord here, means to say, that the deluded (delusion is
a trait of the ignorant) while enjoying objects of senses, do not
think, of the result, of sensual enjoyment. They remain, engrossed
in pleasure and prosperity. Their knowledge remains veiled, by
the mode. of ignorance and therefore they cannot distinguish,
the soul from the body,
'PaSyantijffiinaca~~aI}'-Al1 the beings, objects, incident and

circumstances, are kaleidoscopic i.e., the seen, is changing, into
the unseen. This is known as beholding with an eye of wisdom.
The unchanging (permanent), can perceive the changing.
A wise man, also give up a physical body, but he neither
acquires another body nor does he enjoy the objects of senses,
with attachment. The Lord, in the thirteenth verse of the second
chapter, declares, "Just as, in this body the embodied (soul) passes
through childhood, youth and old age, so also, does It pass into
another body. But the wise man, is not deluded (perplexed) by
this." The reason is, that a wise man beholds, with an eye
of wisdom, that all activities, such as birth or death etc., or
modifications occur, in the kaleidoscopic body, rather than, in
the uniform self. The self, ever remains free, totally from all
modifications. It is because of identification with a body and
because of the desire to derive pleasures out of it, that a man
feels modification, in him (the self). The deluded, behold the
soul connected with the modes, while the wise behold It, in
reality, free from contact, with modes.
Appendix-A man (the Self) by assuming his identity with
the gunas (modes) becomes 'gunanvita'. If he does not assume
his affinity with the modes, he is nirguna (free from the three
modesj-s-tanaditvannirgunatvat' (GIla 13/31). It means that
attachment to the modes causes his birth and death (GIla 13/21).
Though no one wants his degradation (downfall), yet because of
his attachment to sense pleasures, he does not know the means
of his progress. He sees his progress in acquiring perishable
objects but the result is his much -degradation..
Departing from one body, dwelling in the other body and
enjoying the sense-objects-these are three different activities but
the Self dwelling in them is the same-in spite of this clear fact
an indiscriminative person does not know it viz., he does not
pay attention to his experience and does not attach importance
Verse 11] SADHAKA-SAi'lJlvANI 1645
to his experience. Being deluded by the three modes, he remains

unconscious (Gita 7/13). The Self does not stay with any state
continuously-this is everyone's experience. Its untaintedness
is self-evident.
The Lord in the preceding verse mentioned five actions-
hearing, seeing, touching, tasting and smelling, while in this
verse He has mentioned three actions--departing from one body,
dwelling in the other body and enjoying the sense-objects. Out
of these eight, no action persists continuously, but the Self ever
remains the same. Actions are eight in number but in all of them
the Self remains only one. Therefore everyone knows their presence
and disappearance, their begirining and end. But the person (the
Self) who knows the beginning and the end, is eternal.
There is supposed union and gradual disunion of the body,
objects and every pleasure. The Self remains one in all the states
and in spite of being one, passes through several states. Had the
Self not remained one and the same, who would have known the
different states? Though this fact is quite dear, yet the deluded
people don't perceive (realize) the reality, but the Yogis who
possess the eye of wisdom, perceive this reality.
Link:-The Lord, in the next verse, describes characteristics

of those who perceive (behold) Him, by striving and also the
deficiency of those, who do not behold Him, even by striving.
4d;ffl ~~ q~4~1~;:e;rCl~I
4d;fflStZlqidl(ql;(a ~ qq4~:adfl: II ~ ~ II
yatanto yoglnascalnam pasyantyatmanyavasthltam
yatanto'pyakrtatmano nainam pasyantyacetasah
The Yogic aspirants perceive Him, as established in the self,
but the unintelligent and the unenlightened, who have not purified
their hearts, even though striving, do not behold Him. 11
1646 SR~DBHAGAVADGrTA [Chapter 15
Comment:-
'Yatanto yoglnascainarh pasyanti'c-Here the term 'Yoginah',
stands for those strivers following the path of knowledge, whose
only aim is God-realization.
The term 'Yatantah, here stands for 'striving', with a firm
determination from the heart.
Strivers whose only aim is God-realization, become
automatically free from attachment, a sense of mine and the
desire for fruit. They strive with exclusive devotion, and so
yearning, promptness, restlessness and thoughtfulness, are
naturally revealed, in them. This is all included in the term
'Yatantah', used here. Such .strivers, who strive with exclusive
devotion and firm determination, having a disinclination for the
world, perceive Him established in the self. The term 'Pasyanti',
stands for this perception.
Such strivers, who want to attain the real (God-realization),
and renounce the unreal (world), perceive Him, as established in
the self, when their discrimination, is fully aroused.
'Atmanyavasthitam'-God (The Supreme Being) always
equally pervades everywhere. He. is the self, seated in the hearts
of all beings, (Gitii 10/20). Therefore, the Yogis (sages) realize
(behold) Him, in the self.
Existence is of two kinds-(l) That which undergoes
modifications or changeable (2) Axiomatic (self-evident). The
existence, which has its appearance after being born, is called
changeable existence, while existence which is never born, but
which exists eternally, and remains as it is, in a uniform way, is
called, axiomatic existence. The world and the bodies, undergo
modifications, while God and the soul are self-evident. It is
an error, to identify the self, with the body.* When a striver
* A man identifies the self with the body and has egoistic notion. Similarly
he regards the body as 'mine'. It is because of his egoistic notion that the body
seems real to him and it is because of the sense of mine with the body that
he is attached to it.
renounces, this identity as well as a sense of mine, he gets

established, in the self.
When a man does not attach importance to discrimination,
bestowed upon him by God, he is bound through egoism, and
a sense of 'mine'. This affinity is so much strengthened, that it
continues even after death, and it is also so brittle, that it can be
broken anytime and a man is free, in maintainingit or renouncing
it. By misusing this freedom, he creates affinity with body, etc.,
which does not belong to his class.
When a man does not attach importance to discrimination, it
is veiled and then the body seems real. But, by good company
and the study of the scriptures etc., as this discrimination is
unveiled, the assumed affmity for the body, is renounced. When
discrimination is fully unveiled (aroused), a striver realizes that
he is naturally established, in the self. This is what the Lord
means by the expression, 'Atmani avasthitam'.
Egoism is born by the attachment of a man (the self), to
the world. Egoism can be of two kinds-(l) Through hearing
from others- 'I am' Mohana or Syama and 'I' am Brahmana
or Ksatriya (2) Through the performance of actions-'I' am an
orator, a teacher or a physician, through speech, teaching and
treating patients. But this egoism, is a temporary phase. When
it is renounced, a striver realizes, that he is established, in the
self which is self-existent.
IA Vital Fact I
(1) God in the form of 'Is', Who pervades everywhere,
as the illuminator and base ofT, 'you', 'this' and 'that'. These
four ever undergo changes, while He (Is) never undergoes,
any change. Moreover, it is because of his egoistic notion,
that a man feels, that he is different from others i.e., he has
to use 'am', because he says '1', otherwise there is only 'Is'.
Till, 'I'ness persists, there is individuality or finiteness. On its

effacement only 'Is' i.e., the Absolute, remains.
'Atmani avasthttam'i--means that there is, 'Is' in 'Am' and
'Am' in 'Is'. In other words, there is macro in micro and micro
in macro. An individual and the society cannot' be separated
from each other, in the same way, as the waves and the sea,
cannot be separated from each other. But, as in the element
water, neither the sea nor the waves are there, so is God free,
from an individual or society. When a striver, realizes this fact,
he realizes, that He is established, in the self.
A man cannot realize, that He is established in the self,
because of his attachment to the world, to derive pleasure out
of it and because of his disinclination for Him. So long as it is
not realized that the self is God, we feel God as separate and
away from us and we,have to make efforts to achieve God and
there separation is a must when he renounces attachment to the
body, he realizes (beholds), that He is established, in the self
and does not suffer pain of separation, from Him.*
He who beholds God, in the self, does not support the
opinion, that God is different from the self. It is the sense of
'I' ness, which separates the self from God. In fact, the self has
no evil, such as 'I'ness or dependence or shortage or ignorance
etc. But, by an error a man (the self), assumes that they are in
him. In' order to remove these evils, he should behold Him, in
the self. When he beholds Him, in the self, he becomes free
from all evils, because in Him, there is no evil.
As the world is kaleidoscopic, so is 'I', because it is a
fragment of the world, as 'iI am a boy", "I am young", "I am
old", "I am sick", "I am healthy" and so on,'] Both the world and
* Only wise who constantly behold God in the self attain eternal bliss
(Ka!ha. 2/2/13).
t Here a doubt may arise that the states of boyhood and youth etc., change
but 'I' remains the same. The explanation is T seems the same because of
Versell] SAoHAKA-SANJIVANI 1649
'1', are perishable, while the self and God are imperishable.· As
the world has no existence, so does 'I' also, have no existence.
Saint Sundaradasa declares, "We see what does not exist,
but we do not see what exists. The reason is, that instruments
II
such as, the mind, intellect and senses etc., with which we see,
also do not exist. So the unreal can be seen, with the help of
the unreal, the real cannot be seen, with the help of unreal.
Moreover, the unreal seems to exist, in the light of the
real. The real is the illuminator, and the base, of the unreal. As
we can see the world, with the eye, but we cannot see the eye
with it, so how can God, Who is the knower of all, be known
by them? How can the unreal, which is illumined by the real,
illumine the real?
The self, can be realized by the self, rather than by senses,
mind and intellect etc. Similarly God, Who is established in
the self, can also be realized by the self, rather than through
discourses or through intellect or through hearing* as the senses,
the mind and the intellect etc., are evolutes of Nature. How can
He, Who transcends Nature, be known by the evolutes of Nature?
Therefore, when a striver, renounces his affinity for nature, he
realizes Him, in the self.
A striver, commits an error, that he wants to know God,
in the same way, as he knows the world. But the methods of
knowing the two, are contrary to each other. The world can be
known by medium (means), such as senses, mind and intellect
etc., while God cannot be known by them, because He is beyond
its identity with the reality (sentient). In fact the. illuminator of 'I" (i.e., the
selt) remains the same while there is a subtle change in '1'. 'I" is not the same
in youth as 'I" was in boyhood. Similarly there is change in 'Iwhen the soul
passes into another body though the self remains the same (GItll 2/13).
* (1) God can be realized neither through discourses. nor through intellect
nor through much hearing (Katha, 1/2/23).
(2) God can be realized neither through speech nor through mind nor
through eyes (Katha. 2/3/12).
their access, as He is transcendental.

The sentient, cannot be realized, by depending on, the
insentient. Those who, having depended on Matter, or the
insentient (physical, subtle and causal bodies), want to realize
God, cannot realize Him, even through trance, because a trance
also depends, on the causal body. *
The wise, who know that God is theirs, and they are God's,
with the eye of wisdom, having separated the self, from the body,
senses, mind and intellect etc., realize him. But those unwise and
unenlightened people; who regard the body as theirs, and who
consider themselves of the body, even though striving, do not,
realize God, Who is established, in the self.
(2) 'AtmaDi avasthitam'-The Lord has declared, that
He is established in the self, of all beings (i.e., He pervades
everywhere). In order to realize this fact, a striver should believe
in the following four points:-
1. God is, here.
2. God is, now.
3. God is, in me.
4. God is, mine.
As God pervades everywhere, He is also here. As He existed
in the past, exists at present and will also exist in future, He
* A man acts with the physical body, thinks with the subtle body and
experiences trance with the causal body.
The causal body and the trance experienced with it in spite of being
superior to wakefulness,sleep and sound sleep are in their subtle form constantly
active. When a person transcends the causal body, only the self remains. This
is the constant trance of the self, which transcends both activity and inactivity
i.e., when a man realizes the self there is neither activity nor inactivity. There
is deviation from the trance of the causal body. But in the trance of the self
viz., on Self-realization there is neither trance nor deviation. This is known as
'seedless trance' because in it the connection (seed) with the world is totally
destroyed. This is also known as 'Sahajavastha' (innate or natural condition)
though it transcends all conditions.
is also, now. As He pervades all, He also pervades me, and as

He is everyone's, He is also, mine. From these facts it is very
obvious-
1. As God is here, we need not go anywhere, to realize
Him.
2. As God is present now, we need not wait, for future.
3. As He is in me, I need not search Him, anywhere
outside.
4. As He is mine, I need not regard, others as mine. He is
also very loving to me, because He is mine.
These four points are very .significant and useful, for all
strivers. This realization is the quintessence of all spiritual
practices. It needs no qualification, no practice, no ability and
no virtue. Everyone is qualified, deserving and able, in believing
it. The only condition is, that he should have only the desire
for God-realization.
'Yatanto'pyakrtatmano nalnam paSyantyacetasal}'- 'Akrtat-
mariah' are those unrefmed people, who have not purified their
mind, they have been called 'Acetasah' (unintelligent), because
they do not discriminate, the real from the unreal.
Those, who regard mundane objects, such as the body and
also persons as theirs, and expect to derive pleasure, out of them,
by attaching importance to them, are unintelligent and unrefined.
Such people, also want to realize God, but they want to realize
Him, with the help of insentient objects, such as body, mind and
intellect etc. As He cannot be realized with their help, He can
be realized, by renouncing attachment, to them.
In this verse the term 'Yatantah', has been used twice, in
order to explain that the wise perceive Him by striving, while
the unintelligent do not behold Him, even by striving. It means,
that so long as, a man is attached to worldly objects, he cannot
realize God, with body, senses, mind and intellect, though these
are useful, in making effort to attain Him. How can those, who
have an eye on the unreal (mundane pleasures and prosperity),
behold Him?
Unrefined and unintelligent people, also meditate on God,
study scriptures and chant His name, but they cannot behold
Him, because they attach importance, to mundane objects
(pleasures and prosperity). Though their efforts are not in vain,
yet they cannot realize Him, at the present moment. He can be
realized immediately, if a striver renounces attachment to the
insentient, totally.
A striver cannot renounce attachment to insentient body, mind
and intellect etc., so long as, he depends upon them. Moreover,
he possesses egoism, in its subtle form, if he practises spiritual
discipline with the help of mind and intellect etc. He can be
free, from this subtle egoism by renouncing attachment, to the
insentient. This attachment, can be easily renounced, when a
striver totally depends on God i.e., he firmly believes and accepts
the reality 'I am God's and God is mine'. It needs, neither effort
nor practice.
Appendix-Neither pleasure nor prosperity stays permanently
with us-a man naturally has this discretion. But the people,
who in spite of studying the scriptures, keeping good company
and practising spiritual discipline, don't pay attention to their
discretion and don't realize that they are different from pleasures
and prosperity, are 'akrtatma' viz., they have not purified their
hearts. Such people in the sixteenth verse of the eighteenth chapter
have been called 'alqtabuddhi' (of impure or untrained mind) and
'durmati' (of perverse understanding). Though God-realization
is not difficult, yet in spite of practising the spiritual discipline,
they don't know God because of their attachment and desire for
worldly pleasures. The reason is that discretion does not stick in
those people who hanker after pleasures and prosperity.
In the preceding verse the people who have been called
'vimiidhah' (deluded), here have been called 'aeetasah'

(unintelligent). Being deluded by modes, they neither mow the
division of sense-objects nor that of the Self viz., they don't
know that the Self is different from pleasures of which there is
supposed union and gradual disunion with it.
In this topic from the seventh verse to the eleventh verse,
the Lord wants to explain that His fragment, the Soul, is totally
different from the materials (bodies, objects and actions) which
by an error he regards as his own-these materials are evolutes
of pralqti-'pralqtisthani'. Both are totally different in the same
way as are the sun and the darkest night of amavasya (last day
of the dark half of a month). Their union is impossible. He
who perceives that the sentient and the insentient are totally
different from each other, is wise and is, ~ Yogi (sage). But he
who perceives the sentient (the Self), identified with the insentient
(matter), is ignorant and a 'bhogi' (voluptuary).
Link:-In the fifteenth chapter, there are four topics, each

consisting of five verses. This is the third topic of five verse,
from the twelfth to the fifteenth verses, as well as the sixth verse.
This topic specially deals with His glory, virtues and divinity.
The topic (how the sun, the moon, the fire cannot illumine,
that Eternal Goal) which was not very clear, there, in the sixth
verse, is explained, in the next verse.
~ ~ \i1~Ict=:lfll4dsftslHJ( I
l4'€C1"S{lfR:r l4'€CU~ d*,~l ~ lfllfCfiJ(II ~ ~ II
yadadltyagatam tejo jagadbhasayate'khilam
yaccandramasi yaccagnau tattejo viddhi mamakam
The light (coming from Me) of the sun that illumines the whole
world, and which is in the moon and in the fire-know, that light
to be Mine. 12
Comment:-
[It is a man's nature, that he is attracted towards a thing,
which he feels as, significant. He is attached to material objects
(body, wife, son and riches etc.,) by regarding these as significant.
Therefore the Lord, in order to, efface the influence of worldly
objects from the mind of the embodied soul, discloses the secret,
that whatever significance or splendour there is, of those material
objects, that is really (basically) His, as all of these are illumined,
by His light as He is supre~ely glorious.]
'Yadadityagatarit tejo jagadbhasayate'khilam'-As the Lord
(in 2/55) declares, that desire resides in the mind so does He
here declare, that light (splendour) resides in the sun. It means
that as desires appear in the mind though they are not of the
mind, so does the light appear that it is of the sun, though it is
not, it comes from God.
The light (splendour), of the sun illumines the whole world,
but that light is really God's, though it appears to be of the sun,
as the sun cannot illumine God or His Supreme Abode. The
great sage Patafijali, declares-
"God is the preceptor of the ancestor of all beings, because
He transcends the limit of time" (Yogadarsana 1/26).
How much influential and unique, God must be when His
light (splendour), is so unique, that with it the sun illumines the
world and the same light is reflected in the moon, the fire, the
stars and the lightning (electricity) etc.! By thinking so, a man
is naturally attracted towards Him.
The sun is the presiding deity of eyes. Therefore, light
(power of sight) in eyes, should also be regarded as God's
(coming from Him).
'Yaccandrarnasi'-As the illuminating power, as well as, the
burning power in the sun, is God's, so is illuminating power or the
cooling power, as well as, the nourishing power, in the moon, is
God's; because, in the moon the light of the sun, is reflected.

Here, the moon also denotes, stars and planets.
The moon is the presiding deity of the mind. Therefore,
light (power of thought), in the mind should also be regarded,
as transmitted in succession from God.
'Yaccagnau'-As the sun's light, is reflected in the fire, so
is the fire's illuminating power, as well as, the burning power
God's; rather than of the fire,
The fire, also denotes lightning (electricity), a lamp and
fire-flies,
Fire, is the presiding deity of speech.Therefore,the light (power
of explanation) in the speech, should also be regarded as God's.
'Tattejo viddhi mamakam'-c-The light, which resides in the sun,
the moon and the fire and which illumines, other objects (stars,
planets, lightning and fire-fly etc.,) should be regarded, as God's.
The Lord means, that whatever being or object there is glorious
or splendid, and to which, a man is attracted, is a manifestation
of a part, of His splendour (Gita 10/41). As in sweetmeats, there
is sweetness of sugar, sois the light (splendour), in the sun, the
moon and the rue of God's. The whole world, is illumined by
His light. He is the light, of all lights (Gila 13/17).
.The sun, the moon and the rue, are the presiding deities and
illuminators respectively, of the eye, the mind and speech. A
man, in order to express his thoughts or feelings and in order to
understand them, has to use his eyes, mind and tongue. These
three sense-organs, are more useful than other organs, in order
to gain knowledge. Out of these three, the eye and the tongue,
are external organs, while the mind is an internal one. These
three instruments, (organs) can illumine only worldly objects.
They cannot illumine God, because the light residing in them,
is not theirs but is God's.
Appendix-God is the source of all powers. In this connection
1656 SRIMAlJBHAGAVADGITi\. [Chapter15
there is an anecdote in the Kenopanisad, Once God got victory

over demons for gods. But the gods became proud of their power
for this victory. They thought that they. could get victory over
demons with their own power. In order to destroy their false
pride, God revealed Himself before them as a 'Yaksa' (demigod).
Having seen the 'Yaksa' the gods were surprised and began to
think who he was? The gods sent the Fire-god to him so that
they could know who he was. Yaksa asked the Fire-god who
he was? The Fire-god said, "I am the famous Fire-god named
'Jataveda' and I can bum everything on the earth to ashes, if I
so wish." Then the demigod put a straw before him and asked
him to bum it. The Fire-god made the best possible efforts but
he could not bum it. Being ashamed of his failure, he returned
to the gods and said that he could not know who that demigod
was. Then the Wind-god approached him to know who he was.
The demigod asked the Wind-god who he was. The Wind-god
said, "I am the famous Wind-god named 'Matarisva' and if I
wish, I may blow off everything which is there on the earth."
Then the demigod put a straw before him and asked him to blow
it off. The Wind-god could not blow it off in spite of applying
his full power. Being ashamed of his failure, he returned to the
gods and said that he could not know who the demigod was.
Then gods commissioned Indra to Yaksa in order to know who
he was. As soon as Indra reached there, the demigod disappeared
and in place of the demigod, Umadevi, the daughter of Himacala
appeared. Having been asked by Indra, Umadevi replied that
God revealed Himself in the form of a Yaksa in order to crush
their pride. It means that in the entire universe whatever power
or speciality or singularity is perceived that has emanated only
from God (GIta 10/41).
Links-s-Having explained His light (splendour), in all the seen

objects, in the preceding verse, in the next verse, He explains
how His energy is energizing cosmic life.
~ -:cr ~~l'(i!:IIUliPil\iffU I
~~: lI'Cff: mm
~ HU(iO(&'i: II ~ ~ II
gamavisya ca bhiitiini dharayamyahamojasa
pusnam! eausadhfh sarval}. somo bhiitva rasatmakal} .
Entering the earth, I support all beings by My energy, and
having become the sapid moon, I nourish all vegetation. 13
Comment:-
'Gam.avisya ca bhiitani dharayamyahamojasa'.,......The Lord,
permeating the earth, supports all beings moving and unmoving.
It means, that the movable as well as immovable beings, are
supported not by the power of the earth, but by the power of God.*
Scientists also agree, that on this globe, water level is higher
than the land, and there is much more water, than Iand], yet the
earth does not submerge. It is because of the Lord's supporting
power, that the earth does not submerge. The production power,
as well as the attraction power, of the earth should also be
regarded as God's.
'Pu~.,ami cau~adhil} sarval} somo bhiitva rasatmakal}'-
The moon, has two kinds of power-the illuminating and the
nourishing. Having described the illuminating power, in the
preceding verse, here He describes, its nOUlishing power, He
* All-the heaven, the sun, the moon, the sky with stars, the ten directions,
the earth and the ocean are supported by the power of God (Mahabharata,
Anu. 149/134).
He Who, having resided the earth, controls it but is not known by the
earth; He Who is declared by the verse of the Vedas as the embodiment of
purity, the Lord, the controller, the Destination and the Deity of the universe,
Who is said to offer salvation to men and sages-that Lord Krsna Candra,
the Master of the entire universe, the affectionate of those who seek refuge
in Him, be the subject of my eyes.
t On this globe (earth) water occupies seventy-one percent part while the
land occupies only twenty-nine percent part.
1658 SRlMA])BHAGAVADGtrA [Chapter 15
declares, that it is He, Who through the medium of the moon,

nourishes all plants.
The moon, in the bright half of the lunar month nounshes
vegetation, while in the dark half it withers it. In the bright half,
the sweet rays of the moon, nourish all herbs and plants, by
infusing sap into them. A child in the womb of its mother, also
grows in the bright half of a lunar month.
Here the term 'Somal)', stands for the 'Candraloka' (the lunar
world), rather than only the moon. The moon, has not only the
illuminating power, but also the power to create nectar. Nectar
first comes to the moon from the lunar world, and then it comes
to the earth, from the moon.
Here the term 'Ausadhih' stands for different kinds of corn,
such as wheat and gram etc. The moon nourishes all herbs, plants
and vegetables. All beings, such as men, birds and beasts etc., are
nourished by the corn, nourished by the moon. That nourishing
power of the moon, is in fact of God, rather than its own. The
moon is merely an instrument on His hands.
Appendix-The earth and the moon etc.,-alI is the Lord's
lower nature (Gita 7/4). Therefore only God is its supporter,
producer, sustainer, protector and illuminator etc.,-all. Apara
Prakrti (lower nature) being the power of God, is inseparable
with Him.
Here the term 'Soma' stands for 'Candraloka' (the lunar
world) which is above the Sun. *
Links-s-Having .explained how He is the source of energy

of the cosmic life, in the preceding verse, in the next verse, He
explains how He digests food, through the gastric fire.
* na viduh soma te mayam ye canaksatrayonayah
tvamadityapathadilrdhvarn jyotisam coparisthitah
(Padmapurana, Sr~ti. 41/128)
3ft ~~ ~ mfbr;rt a&¥OlIf~: I

s:lIOllql"'flql~'ffi: qi31IR:4~ ~II ~~ II
aham vaisvanaro bhiitva praJ}inarit. dehamasritah
pr~apanasamayuktaJ, pacamyannarn caturvidham
As the fire of life, in the bodies of living creatures and

united with the Prana and Apana breaths, I digest, the four kinds
of food. 14
Comment:-
'AhariJ. vaisvanaro bhiitva pral}inarit dehamasritalt'- Having
described the light in the fire as His light, in the twelfth verse,
here in this verse He describes, the gastric fire, that digests the
four kinds of food.* It means, that it is by God's power, that
the fire illumines objects and also digests food. This fire, digests
food of immovable creation such as plants, trees and creepers,
of movable beings such as birds and beasts etc., as it digests, the
food of human beings and enables them to grow. It means, that
God in the form of gastric fIre, nourishes the bodies of beings.
'PraJ;lapanasamayuktal}'-In the body, there are five primary
vital airs, known as 'Prana', 'Apana', 'Samaria', 'Udana' and 'Vyana'
and there are five secondary vital airs known as 'Naga', 'Kiirma',
'Krkara', 'Devadatta' and 'Dhanafijaya'.t In the verse, the Lord
* The fire that abides in the stomach is called Vaisvanara and it digests
the food which is eaten.
t The functions of these ten vital airs are as follows:-
(1) Prfu)a:-It resides in the heart. It exhales air, digests the food
and so on.
(2) Aplina:,It resides in anus. It inhales air, excretes waste matter and
throw out.the foetus from the womb.
(3) Samlina:-It resides in the navel. It circulates the essence of the
digested food in all the limbs.
(4) Udlina:-It abides in the throat. It separates the solid and the liquid
portions of food. It separates the subtle body from the physical body and
transmigrates it to another body or to the world.
1660 SRlMADBHAGAVADGfrA [Chapter15
describes, only two main kinds of vital air-s-Prana and Apana

which fan the fire, that abides in.the stomach and also circulate
the essence of the digested food, to every part of the body.
'Pacamyannsm caturvidham'-Beings, eat four kinds of food-
(1) Bhojya:-That which is eaten, having been chewed with
teeth, such as bread and sweet cake etc.
(2) Peya:-That which is swallowed, as milk and juice etc.
(3) Co~ya:-That which is sucked, such as sugarcane and
mango etc. The immovable beings, such as tree etc., receive
food, in this way.
(4) Lehya:-That which has to be licked such, as sauce
and honey etc.
These four kinds, can further be divided into many other
sub-kinds. The Lord, declares that it is He, Who digests the
four kinds .of food, by becoming gastric fire. No food, can be
digested without His power.
Appendix-Entering the earth to support all beings, becoming
the moon to nourish all vegetation, and becoming the gastric fire
to digest the food in the living creatures-all these activities are
carried out by God's power. But a man by regarding them to
be done by himself, feels proud for nothing-c-'aham karomiti
vrthabhimanah'; as a dog, which moves under the bullock-cart
in its shade, thinks that it itself alone drives the bullock-cart.
(5) Vyana:-It abides in whole of the body. It shrinks and expands the
body and its parts.
(6) Naga:-It's function is belching.
(7) Kfinna:- It's function is shutting and opening the eyes.
(8) Krkarai-s-It's function is sneezing.
(9) Devadatta:-It's function is yawning.
(l0) Dhanafijaya:-It abides in the body even after death and puffs out
the dead body. In fact, only one vital air is differentiated according to its
various functions.
Links-s-Having described His illuminating, nourishing and

digesting powers, in the preceding three verses, the Lord in the
next verse, while concluding the topic, declares that He is the
only object, worth knowing.
~~~~-
l:Rf: ~ ~I
~U ~ ~-
~~I9flifi@:~rCl~q iSll~q)1 ~~ II
sarvasya caham hrdi sannlvisto
mattah smrtirjfianamapohanara ca
vedaisca sarvairahameva vedyo
vedantakrdvedavideva caham
I am seated in the hearts of all; I am the source of memory,
knowledge and the reasoning faculty. It is verily 'I' known by all
the Vedas; I am indeed, the author of the Vedanta and correct
interpreter and knower of the Vedas too. 15
Comment:-
'Sarvasya caham hrdi sannivi~tal.t*'-Having described His
illuminating, nourishing and digesting powers, in the preceding
verses, the Lord discloses the secret, that He is lodged in the
hearts of all beings. Though He remains pervaded everywhere,
such as in the body, senses, mind and intellect etc., yet, He
specially resides, in the heart.
The heart, is .an important part of the body. All the feelings
arise in the heart. Feelings occupy an important place in all
actions. Pure feelings purify all objects and actions etc., and
therefore, are very important. The heart is an evolute, of the mode
* The two birds named the soul and God live together with friendly feeling
for each other by depending on the same tree i.e., body. Out of the two one (the
soul) enjoys the fruits of that tree (action) by relishing them while the other one
(God) does not enjoy them but merely remains a spectator (Mundaka 31111).
ofgoodness; therefore, the Lord is specially lodged, in the heart.

As the Lord dwells in the hearts of all men, no striver,
should lose heart, as far as God-realization is concerned. Every
person, whether he is sinful or virtuous, foolish or wise, poor
or rich, sick or healthy or whether she is a woman, without any
distinction of caste, creed; colour, order of life, is fully qualified
for and deserving of God-realization, under all circumstances. But
he or she, should possess such a burning desire or restlessness,
that he or she may not remain, without realizing Him.
Though God, being omnipresent, pervades equally everywhere,
in the sun, the moon, the fire, the earth and the gastric fire etc.,
yet He is particularly seated in the heart, in the same way, as milk
can be available from the udders of a cow, though it pervades
her entire body or as water, is available from a well, though it
permeates the entire earth (Gila 13/17; 18/61).
An Important Fact
Pertaining to God
In fact, God is already attained to all human beings, as He
dwells in their hearts, but they do not realize His existence, in
their hearts because of their assumed affinity (attachment) for
Matter, (the world). As soon as, there is total renouncement of
this affinity for Matter; they automatically, realize Him.
When a person performs virtuous actions for Him, talks
of Him and thinks of Him, he has to depend on Matter (the
insentient and the unreal), because performance of actions or
talking or thinking of Him is not possible, without depending on
the insentient (gross, subtle and causal bodies). So these should
induce a man, to renounce his affinity for the world, and that is
possible only when these (virtuous actions, talking of God and
thinking of Him) are done, for the welfare of the world only,
rather than, for one's own self.
Those, who think that God can be realized, through spiritual
practice or virtues or qualifications etc., are wrong. A thing,

that is acquired by making some payment, for it, is of lesser
value, than that payment (price). So if God is attained by certain
spiritual practice or virtues or qualifications etc., it means, that
He is less valuable than those means, while there is none even
equal to Him, so how can anyone or anything be superior (of
more value) to Him, (Gila 11/43)? Moreover, if He is secured
(realized) for some money (by any means), it means, that there
is not much use in realizing Him, because we already possess
something more valuable, than He.
As God-realization, is not the fruit of actions, so he cannot
be achieved through actions like other objects. Every action, is
born of egoistic notions while God is realized when egoism
is renounced. So how can He, be realized through actions? It
means that God cannot be realized, through actions. It means that
God cannot be realized, through insentient objects, such as the
body, senses, mind and intellect etc., but, He can be realized by
renouncing affmity (attachment), for them. So long as a striver,
depends upon them, he cannot realize God. God can be realized,
through mind and intellect etc.,-this belief is a blunder. But,
as soon as, he depends only on Him, without depending on any
other object, He is attained, without delay.
'Mattah smrtirjiianamapohanarit cas--Smrti, means the
recollection of an object or incident etc., which was perceived
in the past, by a person, but which he forgot. There is difference
between 'Smrti' (recollection) and 'Cintana' (thinking). There
is 'Smrti' of something of the past, while there is 'Cintana'
of something new. So there is 'Smrti' of God, while there is
'Cintana', of the world, because the world did not exist before,
while God has existed, since time immemorial. There is not so
much power in 'Cintana, as is there in 'Smrti'. In 'Smrti' there is
less sense of doership, while in 'Cintana', there is more sense of
doership. This recollection can be of two kinds-natural and by
1664 SIDMADBHAGAVADGITA [Chapterl5
effort. The former is automatically remained in the self, while

the latter is made by intellect.
Memory is of two types-One is resorted to, while the other
is automatic (natural). The formeris through intellect, while the
latter is, through the self. Natural recollection aids a man, to
renounce his affmityfor the world, instantly. So, the Lord declares
that He is a source of this natural- recollection (memory).
What is the memory? Memory is that the soul in spite of
being a fragment of God, by an error,has an inclination for the
world and a disinclination for God. But when a man rectifies
this error, and realizes that he is only God's, and not of the
world, it is called 'Smrti' (memory or recollection) (GiUi 18/73).
In memory, no new knowledge or experience, is gained. There·
is only a revelation of a fact, which he forgot, that a person,
has his real affmity for God.
A man (the soul) is naturally endowed with; selflessness
(Karmayoga), Self-realization (Jfianayoga or the path of knowledge)
and Devotion to God, (Bhaktiyoga or the path of devotion). But,
he has forgotten these since time immemorial. Once he regains
this memory, he never loses it, because it is regained (aroused) in
the self, rather than in the intellect. The memory of the intellect,
can be lost, when intellect becomes dull.
Knowledge of a subject is called 'Jfiana', All the mundane,
as well as, spiritual knowledge, is merely a reflection of God,
Who is an embodiment of knowledge. In fact, real knowledge
is known by the self. There is no doubt or confusion (illusion)
in this knowledge, as it is infmite, perfect and eternal, while
knowledge of senses and intellect is limited, imperfect and
changeable, as such, \
there is doubt or confusion (illusion) in
it. The sun, in spite of being large looks small, it means that
knowledge of senses, is imperfect. Similarly, what is felt justified
by the. undeveloped intellect, may be unjustified, when intellect
is developed or purified. Thus, knowledge gained by senses and
mind, is limited and imperfect. This imperfect knowledge is called

ignorance, while knowledge of the self, is perfect. In fact, the
knowledge of senses and intellect is illumined, by knowledge of
the self Le., the former, comes into existence, by the latter.
Removal of doubt, confusion, illusion, misapprehension and
fallacious judgment, etc., is, 'Apohana'. The Lord declares, that
these are removed, by His grace.
Are the scriptures true or false? Who has seen God? The
world is real. Such types of doubts, confusion and illusions, are
removed by God's grace. The misapprehension that the world,
is real or mundane objects provide real joy, is also removed,
by His grace. At the end of the gospel of the GWi Arjuna also
declares, "I have gained my knowledge (memory), my delusion
(doubt), is destroyed through Your grace" (Gita 18/73).
'Vedaisca sarvairahameva vedyah'<-Here the term 'Sarvaih',
stands for the Vedas and the scriptures, which help a man, to
acquire true knowledge of God, and enable him to realize Him.
Here the Lord explains, that Vedas aim to enable a striver,
to realize God, rather than to acquire, mundane pleasures. There
is a description of the performance of actions for their fruits in
the Vedas, because most of the people perform actions, for their
fruits. Therefore, the Vedas, (being the mother of all beings)
also nourish them.
It is verily He, who is to be known by all the Vedas, because
without knowing Him, knowledge is imperfect. * Arjuna had a keen
desire to know God. Therefore, the Lord declares that He, Who is
to be known by all the Vedas, and scriptures, is sitting before him.
'Vedantakrt'e-The Vedas, werecreated by Him (Gita3/15; 17/23).
Therefore, He can explain the principles of the Vedas and can
reconcile the contradictions, that appear to exist, in them. So He
* Having studied the Vedas thoroughly the fool who does not know God
is merely the bearer of the load of the Vedas.
(Mahabharata, Santi. 318/50)
declares, that He is the real knower of Vedas, and can give correct
interpretation removing all doubts,pertaining to Vedas.
'Vedavideva eiiham'-It is He, who knows the correct intention
of Vedas, because these have been created by Him.
Even scholars find themselves at their wits end, in giving
a right judgment, on contradictions, in the Vedas, (Gita 2/53).
They can know Vedas, in the right perspective and be free from
contradictions, only by depending on. God.
The Lord, in the first verse of this chapter declared, "He
who knows this imperishable Pipala tree, is the knower of the
Vedas." But here, He declares, that He is the knower of the Vedas.
It means, that the great soul who knows the reality about the
world, becomes identified with God. The reality, about the world,
is that the world has no existence of its own, only God exists.
Having learned this fact, he renounces his assumed affinity, for
the world and dependence on it, and he realizes his real affinity
for God and depends on Him.
I An Important Fact Pertaining to the Topic I

The Lord, has described His manifestations, in the different
forms, in four chapters-
In the seventh chapter from the eighth verse. to the twelfth
verse, the Lord has mentioned His seventeen manifestations, by
declaring that He is the cause of important objects of the universe.
Thus, He has proved His omnipresence, in different forms.
In the ninth chapter from the sixteenth verse to the nineteenth
verse, He, having described His thirty-seven manifestations in
actions, sentiments and objects etc., in the form of effect and
cause, has explained His omnipresence, and all pervasiveness.
The tenth chapter is designated, as the Yoga of Divine
manifestation. In the fourth and the fifth verses, He has mentioned
twenty qualities, as His manifestation, while in the sixth verse,
He has mentioned His twenty-five manifestations, in the form of
great persons. Then, from the twentieth verse to the thirty-ninth

verse, He has particularly mentioned, His' eighty-two exceptional
manifestations.
In this fifteenth chapter from the twelfth to the fifteenth
verses, the Lord has mentioned His thirteen manifestations, in
order to show His glory. *
The purpose of describing His manifestation, in four chapters
is to make the striver, realize that all is God (Gita 7/19). Therefore,
while describing His manifestations, He has specially proved,
His omnipresence as-
"There is no other cause of this universe higher than Me" (7Il),
"I am existence and non-existence, 0 Arjuna" (9/19).
"I am the source of all; from Me, everything moves" (10/8).
"There is no being, whether moving or unmoving, that can
exist without Me" (10/39) i.e., all the beings, whether moving
or unmoving, are His manifestations. '
Thus while concluding the description of His manifestation,
in this fifteenth chapter, He declares:-
"I am seated in the hearts of all" (15/15).
It means, that all beings and objects exist, because of the
existence of God; these have no independentexistence,of their own.
In the absence of light i.e., in darkness no object is visible.
When we see an object, first we see light, and then the object
i.e., every object is seen, within the light, but we instead of
having our eye on the light, have it on the object. Similarly,
we gain knowledge of all objects, actions and feelings etc.,
* The thirteen manifestations described in this chapter are as follows:-
(1) The light (splendour) in the sun (2) The light in the moon (3) The light
in the fire (4) The supporting energy of the earth (5) The nourishing power
of the moon (6) The gastric fire (7) He is lodged in hearts (8) Memory (9)
Knowledge (10) Ratiocinative faculty (11) He Who is to be known by the
Vedas (12) The author of the Vedanta (13) The knower of the Vedas.
1668 S~MADBHAGAVADGITA [Chapterl5
within the unique and permanent Light (Knowledge), Who is

the illuminator and base of all of them. Therefore, when we
behold worldly objects, first the illuminator of those objects
(God), is seen, but because of our attachment to the world we
do not perceive Him.
In fact, the world has no independent existence. But, it seems
to exist, because of our attachment to beings and objects, and
because of desire to derive pleasure out of them. As soon as,
this attachment for them and the desire to derive pleasure out of
them, are renounced, God's existence, will be realized. Therefore,
the Lord, while describing His manifestation's, aims at explaining
that a striver, should behold God in every being or object, he
looks at, or thinks of, (Gmi 10/41).
At present, people attach too much importance to riches, and
regard themselves as superior to others, because of their wealth. *
But in fact, wealth by itself cannot be used. It is the things bought
with that wealth, that are used. Thus a man, who attaches too
much importance to wealth, cannot attach importance, to God.
Then, how can a burning desire for God-realization grow in him?
Such a man, cannot even resolve, to realize God. He cannot even
understand, that 'life can run smoothly, without wealth.
As a businessman, during a transaction thinks in terms of money
only, sodoes a striver, having the aim of God-realization, behold
God only, in every object and activity etc. He comes to realize,
that there neither is, nor can be, any other entity besides God.
I A Vital Fact I
Arjuna, in the fourteenth chapter asked Lord Krsna, the method
of transcending the three modes of nature. It is attachment, to
these modes, which entangles a man. Therefore the Lord has
* The man who regards himself as superior or inferior to others because of

his wealth, degrades himself. A wealthy man becomes proud of his wealth and
pride is the root of demoniac endowment. All the evils and sins are born of pride.
mentioned his manifestations, in order to stress upon strivers

that He, is superior to all the modes of nature i.e., to the world
and His glory, is greater than any other glory.
In order to explain His glory, the Lord (from the twelfth to
the fifteenth verses of the chapter), describes that it is He, Who
illumines the entire world; Who entering the earth supports all
beings; who nourishes all herbs and plants (com etc.). Again it
is He, Who digests food, by becoming gastric fire, and it is He,
Who is the source of memory, knowledge and the ratiocinative
faculty. It means, that all the activities of the world from the
beginning to the end, whether these are individual or social, are
undertaken within Him, by His power only. A man, because of
his egoism, becomes the doer of actions and thus gets himself
in bondage.
Appendix-Whatever the Lord said in the first verse of this
chapter, He concludes it in this verse.
In the preceding three verses the Lord described His divine
glories in the form of His impact and activities but in this verse
He describes Himself. It means that in this verse there is His
own description; 'adityagata' (residing in the Sun), 'candragata'
(residing in the Moon), 'agnigata' (residing in the Fire) or
'vaisvanaragata' (residing in the gastric frre)-this is not God's
own description. Though at the root there is only one Reality
(Tattva), there is difference only in the description.
The expression 'mamaivamso jivaloke' proves that God is
'ours', while here the expression 'sarvasya caharn hrdi sannivistah'
proves that God is 'in the Self'. If we regard the Lord as ours,
then there will be spontaneous love for Him and if we accept
Him 'in the Self', then there is no need to go anywhere else
to attain Him.
The term 'apohanam' means 'apagata ohanam' viz., removal
of doubt. The term 'vedanta' means the end of the Vedas viz.,
the gist of the Vedas-'ubhayorapi drsto'ntah' (Gita 2/16).
The Lord declares that the Vedas are' several but out all of
them, it is only He Who is to be known and He is also their
knower. It means that only He is all.
Link:-The Lord, in this chapter from the first verse to the

fifteenth verse(in three sub-topics), has describedthe tree ofcreation
i.e., the world, the embodied soul and God, in detail. While
concluding the topic, He in the next two verses, describes them
respectively in explicit words as Ksara, Aksara and Purusottama.
~ ~ ~ a.«ma.« ~ ~ I
~: ~ ~¥Gf'its~ di£ld II ~G II
dvavimau purusau loke ksarascaksara eva ca
ksarah sarvani bhiitani kutastho'ksara ucyate
There are two kinds of Purusas in the world, the perishable
(Ksara) and the imperishable (Ak~ara). All bodies of beings
are said to be perishable and the unchanging Jivatma' is called
imperishable. 16
Comment:-
'Dvavimau purusau loke ksarascaksara eva ca'-Here, the
term 'Loke', stands for the entire world. In the seventh verse of
this chapter the term 'JIvaloke', also stands for the world.
The world is divided into two aspects (categories), the
perishable objects, such as the body etc., (the insentient), and
the imperishable soul (the sentient), which resides in the body. It
is because of the soul, that the life-breath and the body function.
As soon as, life-breath within the soul, leaves the body, it stops
functioning, and it starts to rot. People bum a dead body, because
it is useful, only so long as, the soul resides in it. It means that
it is the soul, rather than the body, which is significant.
All the objects, such as the body etc., made of the five gross
elements-earth, water, fire, air and ether, are insentierft and
Verse 16) 1671
perishable. The physical body, has its.identity with physical world;

the subtle body consisting of the ten senses, five vital airs; the
mind and the intellect (these seventeen), has its identity with the
subtle world, while the causal body (nature, impressions of the
actions, ignorance), has its identity with causal world (nature).
They are called 'Ksara', because they are perishable.
In fact, there is nothing as individual; but when a person
regards a little portion of the world, as his own, he says that it
is individual. The body and other objects, seem different from
the world, because of a man's attachment, a sense of mineness to
them, otherwise they. are one, and the same. In fact, all objects
and actions, belong only to Nature. * Therefore, all actions with
the physical, subtle and causal bodies, are to be performed for
the welfare of the world only, not for one's own self.
The term 'Aksarah', stands for the imperishable soul, which
never undergoes any modification.t Nature is insentient, (matter),
while the soul, being a fragment of God, is sentient.
* If a striver regards the objects and actions as the world's, it means he
follows the path of action; if he regards them as Nature's, he follows the path
of knowledge; if he regards them as God's, it means he follows the path of
devotion. They may be of the world or of Nature, or of God, in no case they
are not one's own.
t In the GIta the perishable (Ksara), the imperishable (Aksara) and the
Supreme Person (Purusottama) have been described by different names as follows:
Chapter-Verse Ksara (perishable) Aksara (imperishable) Purusottama
7/4-6 Apara prakrti (lower Para pralqti (higher Aham (I)
Nature) Nature)
8/3-4 Adhibhiitah (elements); Adhyiitm~ (Self); Brahma (the
Karma (action) Adhidaiva (Self) Supreme)
Adhiyajfia (the
Lord)
1311-2 Ksetra (field) Ksetrajfia (knower of Mam (Me)
the field)
14/3-4 Mahadbrahma (Nature); Garbha (germ)(seed); Aham (I); Pita
Yoni (womb) B'ija (seed) (father)
1672 SR~ADBHAGAVADGtrA [Chapter 15
The term 'Ksarah', used in the verse stands for the Pipala tree
in the form of the world, which should be cut, as is mentioned
in the third verse, while 'Aksarah' is the soul, a fragment of God,
as is described in the seventh verse.
In Gitii, for each of the Ksara, Aksara and Purusottama,
different words belonging to the three genders, have been used
on different occasion. It means, that Nature, the soul, and God
are neither female, nor male nor a hermaphrodite. They are free
from the restrictions of gender. *
In order to, show the superiority of 'Purusottama' (the Supreme
Person), the Lord has used, for both 'Ksara' (perishable) and
Aksara (imperishable), the term 'Purusa' (person).
'Ksarah sarvii.J.li bhiitiini'-Here, the term 'Ksara', stands for
a tree in the form of universe, as described at the beginning of
the universe, which is without end, or origin or foundation, and
which according to the Lord, should be cut with a strong axe,
of non-attachment.
Here the term 'Bhiitani', stands for all the three physical,
subtle and causal bodies, because, bodies rather than the soul,
are perishable.
'Kutastho'ksara ucyate'- The Lord, here has called the soul
'Aksara' (imperishable), while in the seventh verse, He called It,
His eternal fragment.
* In the Gita the perishable (Ksara), the imperishable (Aksara) and the
Supreme Person (Purusottama) have been used in all the three genders. For
example-
(I) Ksara-« Ksarah (15/16)- masculine gender
Apara (7/5)-feminine gender
Mahadbrahma (l4/3-4)-neuter gender
(2) Ak~ara- Jivabhiltah (15n)-masculine gender
Jivabhiltam (7/5)- feminine gender
Adhyatmam (8/3)- neuter gender
(3) Purusottama-s- Bharta (9/18)-masculine gender
Gatih (9/18) -feminine gender
Saranam (9/18) -neuter gender
Verse 16} SADHAKA-SANJIVANI 1673
The soul,mayacquire anybody or may go to any world,

but'~ver remains uniform, without undergoing anymodifications
(Gita8/19; 13/31). Therefore, It has been called 'Kfitastha',
(immutable or unchanging).
In the Gila, both God and the soul, have been described as
possessing the same characteristics. God (in 12/3) has been called
'Kiitastha' (unchanging) and (in 8/4)'Ak~ara' (imperishable), while
here, the soul has been describedas 'Kiitastha' (unchanging), and
'Aksara' (imperishable). Both of these have identity in essence
and character.
The soul, is ever-uniform and according to non-dualistic
principle, is the same as God, but becomes the embodied soul
by identifying Itself with Nature, and its evolute body etc.
Appendix-In the sixth verse and from the twelfth verse to
the fifteenth verse the Lord described the divine entity that has its
independent existence, while the earthly entity has no independent
existence. The earthly entity seems to exist because of the divine
entity. The earthly entity is illumined by the unearthly (divine)
entity only. Whatever influence is perceived in the worldly entity,
that is all of the divine one. Now in the sixteenth verse the Lord
by the term 'loke' describes the 'worldly entity'.
The universe (perishable) and the soul (imperishable)-both
are 'laukika' (worldlyj-edvavimau purusau loke ksarascaksara
eva ca', and God is different from the two and is singular
(unique) viz., is 'alaukika' {divinej-s-tuttamah purusastvanyah'
(Gita 15/17). Karmayoga and Jfianayoga-e-these two paths are
also worldly-'loke' smindvividhanistha' (Gita 3/3). One who
attaches importance to the perishable, should practise Karmayoga
while he who attaches importance to the imperishable (soul)
should practise Jfianayoga but Bhaktiyoga is 'alaukika' (unworldly)
(divine) which pertains to God. The 'apara prakrti' described in
the seventh chapter has been called here 'ksara', while the 'para
prakrti' described in the seventh chapter has been named 'aksara'.
-=-=~l;;';f..t't-=-=
~: ~~q~<f'C.I: q(qIJt<'9:«I~ij: t
~. Hiq;"4ql~ ~ lJBt: II ~\9 II
uttamah purusastvanyah ·paramatmetyudahrtatl
yo lokatrayamavisya bibhartyavyaya isvara{1
But, other than these (Ksara and Aksara), is the Supreme
Person, called the Supreme Soul, Who, as the indestructible Lord,
entering the three worlds sustains all beings. 17
Comment:-
'Uttamah purusastvanyah---The Lord, having described
two kinds of persons, the perishable and the imperishable, now
mentions, that other than these, is the Supreme Person.*
Here the term 'Anyah' (other), has been used for God, in order
to explain, that He is not only 'different, from the imperishable
soul, but also possesses a unique character. So the Lord, in the
eighteenth verse, declares that He transcends the perishable, and
is even higher, than the imperishable. The soul, in spite of being
a fragment of God, is attracted towards the perishable. So God,
has been called unique, and other than the soul.
'Paramatmetyudahrtah'<-The term 'Paramatma, stands for
the Supreme Person, and also denotes, attributeless God, the
Supreme Soul, the Soul, of all beings, In this verse, both the
term 'Paramatma', and 'Isvara', have been used, which means
that God without attributes, or with attributes, is one and the
same, 'Purusottama'.
*(1) Brahma (the Absolute) is the Supreme Imperishable Person, superior
to Brahrna, the creator; unrevealed, limitless in whom both knowledge and
ignorance are established. The perishable matter is known as ignorance while
the imperishable soul is known as knowledge. The Supreme Lord Who controls
both knowledge and ignorance is different from both of them and is totally
unique (Svetasvataropani~ad 511).
(2) Nature is perishable while the soul, the embodiment of nectar Which
enjoys Nature is imperishable. The Lord controls these two (the perishable and
the imperishable) (Svetasvataropanisad 1/10).
'Yo Iokatrayamavisya bibhartyavyaya isvaral}'-That Supreme

Person permeates (enters), the three worlds equally.
Here the term'Bibharti', means that God sustains all beings,
but the soul by an error,having assumed Its affinity for IDe world
i.e., people etc.,as their own, takes responsibility upon itself that
It sustains beings, and then It has to suffer in vain. *
The Lord is called 'Avyayah' (a + vyayah =nospending or
expenditure), because in spite of sustaining, allthe world He incurs
no expenditure; He has no shortage. He ever remains, uniform.
. stands for. God with attributes,
The term 'Isvarah', .
,
and it
means, the controller.
IA Vital Fact I
Though parents, sustain or nourish a child, yetthe child, does
not know this fact. Similarly, God nourishes all beings, yet an
ignorant person (not having an eye on God), does not realize,
this fact. But a devotee, who has taken refuge in Him, knows
it very well, that only God sustains, all beings.
As far as sustenance of beings is concerned, God is impartial
to a devotee and non-devotee, the sinner and the virtuous, the
believer and the non-believer,etc., equally.] It is very well,
known to all, that in the universe created by God, the sun equally
provides heat and light to all beings, the earth provides space
to all beings, the gastric fire, equally digests food of all beings,
* The question of sustenance arises only in the path of devotion rather
than in the path of knowledge because in the former path a man (the soul) is
regarded as different from God. Therefore, this topic should be regarded as
the topic of devotion.
t God showers His grace equally on all beings without any distinction
of caste, form, riches and age of beings and without thinking whether they
deserve praise or blame.
This great cloud in the form of the innerself is the enjoyer of the inner
feelings. Does a cloud while providing rain think whether the receiver is the
tree Mimosa catechu or Michelia champacca (Prabodhasudhiikara 252-253)?
air is equally available to all beings, for breath, food and water
satisfy all beings equally and so on.
Appendix-The Lord calls the Supreme Soul as other because
the perishable (world) and the imperishable (soulj-s-both are laukika
(worldly) but 'Purusottama' (the Supreme Person) is different
from the two and is unique viz., unworldly (divine). Therefore
the Supreme Soul (God) is not the subject to be reflected upon
but is the subject of faith and belief. In believing the existence of
God; devotees, saints, exalted souls, the Vedas and the scriptures
are the authority. The term 'anya' has been explained by the
Lord in the next verse.
'Yo lokatrayamavisya .' - In this expression there is the
idea (gist) of the topic described from the twelfth to the fifteenth
verses. A man has to perform his duty in the human world but
the Lord's field of activities comprises all the three worlds. In
fact the Lord has no duty to discharge, yet He is engaged in
activities for the welfare of all beings (Gita 3/22-24).
Link:-The Lord having described His identity, with the

Supreme Person, now discloses His secret, when He declares:-
~flft~'(q{11Jt~~ :qlflq: I
3tffisR+r~~~~: 'l'6 f.fh 'tq : II ~~ II
yasmatksaramatlto'hamaksaradapi cottamah
ato'smi loke vede ca prathitah purusottamah
As I transcend the perishable and am above the imperishable,
I am declared as Purusottama (Supreme Person) in the world, as
well as in the Vedas. 18
Comment:-
'Yasmatksaramatlto'hamt-c-The Lord _ declares, that the
perishable (Nature) is kaleidoscopic, while He remains the same,
without undergoing any modifications. So, He transcends the

perishable.
Senses are superior to a body, superior to the senses, is
mind,superior to the mind, is intellect (Gita 3/42). In spite of
the superiority, of one to the other, the body, senses, mind and
the intellect are insentient, and belong to the same class.. But,
God, transcends all of them, as He is sentient, while·all of them,
are insentient.
'Aksaradap! eottamah'c-Though, being a fragment of God,
the soul, (the imperishable) has Its identity with God, yet here
the Lord, declares that He is superior even to the soul. How?
There are few reasons: (1) The soul in spite of being a fragment
of God, assumes Its affinity for the perishable Nature (GItii 1517)
and is deluded by modes of Nature, while God (being beyond
Nature) never gets deluded, (GItii 7/13), (2) God, subduing His
own Nature, manifests Himself (incarnates), (Gita 4/6) while the
embodied soul, being under compulsion by Nature, streams forth
into being (Gita 8/19), (3) God ever remains untainted (Gita
4/14; 919), while the embodied soul, has to attain the state of
untaintedness (Gitii 4/18; 7/14).
When the Lord declares, that He transcends the perishable,
and is even higher, than the imperishable, He also means to
mention, that the perishable and the imperishable, are also
different. Had they not been different, the Lord would have
declared, "I transcend the perishable and the imperishable, or I
am higher than the perishable and the imperishable." It proves
that the imperishable, also transcends the perishable, and is higher
than it, in the same way as God, transcends the perishable and
is higher than, the imperishable.
'Ato'smi loke vede ca prathitah purusottamah'c-Here the
term 'Loke', stand for scripture, in which God is celebrated as
'Purusottama', (Supreme Person).
The term 'Veda', means pure knowledge; which is
1678 SRflMADBHAGAVApGITA [Chapter l S
beginningless. The same knowledge was revealed serially, in

the form of the Vedas, such as the Rk and the Yajuh etc, In the
Vedas, God has been declared as 'Purusottama',
The Lord, in the. preceding verse, declared, "Other than the
perishable and the .imperishable, is the Supreme Person." So
here He discloses the secret, that He is the Supreme Person,
celebrated as 'Purusottama'.
(1) The entire universe is perishable, while the soul, the
fragment of God, is imperishable. Though the imperishable
transcends the perishable, and is higher than it, yet the former
errs, by assuming its affinity, for the latter. The body like
running water of a river, is flowing continuously, while the
soul like a fixed rock, ever remains immovable and detached.
A body of childhood, changes into a body of boyhood, but T,
ever remains the same. But we cannot say which day, childhood
ended and boyhood, commenced. Had the imperishable, been
kaleidoscopic and perishable, there would have been no question
of its repeated birth and death. But in spite of, being uniform
and imperishable, it assumes Its affinity for the kaleidoscopic
and the perishable, and so, It is repeatedly born and dies. In
order to, get rid of this birth and death, the perishable (body
etc., should be used in rendering service to the world, to such
an extent, that a body, becomes manure in the world-garden.
God has bestowed upon a man, objects such as, human body
etc., to render selfless service to others, rather than to lay claim
on them. Therefore, it is the duty of a man, to use them in
the service of others. To regard them as his own, is a blunder.
(2) In the fifteenth chapter, the Lord first described the perishable
Pipala tree in the form of a world. Then He inspired, Arjuna to cut
off this tree and take refuge, in the Supreme Person. Afterwards
He described the soul and mentioned It, as His fragment. Then
Verse 18] SADHAKA-SAJi'uIvANI 1679
(from the twelfth verse to the fifteenthverse) He explained, that

the light (splendour) in the sun, the moon, and the- fire, is His;
and permeating the earth, He supports all beings and having
become gastric fire, He digests food; He is seated in the hearts
of all; Heis the source of memory, knowledge and ratiocinative
faculty; He is to be known by the Vedas; He is the author of
the Vedanta, and knower of the Vedas. Having mentioned His
supreme power, the Lord in. this verse, reveals the secret of
secrets, that He, Lord Kr~I).a, sitting before him, is the Supreme
Person known as Purusottama.
Lord Krsna, by His special grace, disclosed His identity to
Arjuna, like a father who addresses his son of his secret treasure,
or like an officer who discloses his identity to a person who is
seeking him.
Appendix-The Lord has used the term 'yasmat' (because)
here in order to draw attention of the strivers towards His
unworldliness (divinity).
'Aksaradapi cottamah'-the term 'imperishable' has been
used for both the Self and Brahma-e-aksararn brahma paramam'
(Gita 8/3). This term always stands for the sentient, it never
stands for the insentient.
The perishable (world) and the imperishable (soul) have no
independent existence but God has His independent existence.
The perishable and the imperishable-both abide in God. But the
imperishable (soul), being attached to the perishable, becomes
dependent on the latter-'yayedarn dharyate jagat' (Gila 7/5). God
naturally remains detached, He does not become dependent on the
perishable-'yasmatksaramatito'ham'. Therefore God is superior
even to the imperishable (soul). If the man (soul) instead of being
attached to the world, gets attached to God, he will become 'one
with God-c-jfianltvatmaiva me matam' (Gila 7/18).
In salvation a striver gets established in the imperishable
(Self) but in devotion, the Supreme Person Who is superior to
1680 S~MADBHAGAYADGITA [Chapter 15
the imperishable is attained. The Self is a-fragment while the

Supreme Person is the whole.
Link.·-The Lord, now in the next verse, concludes the topic

ofunswerving devotion, mentioned in the twenty-sixth verse ofthe
fourteenth chapter, for attaining which, the world, the soul and
the Supreme Person, have been described in detail in this chapter.
eft qjqCl¥fffUICZl '\iI'RTftr '1'6 t5I1f1qq)

~ ~ 1ft ~ ~II·~~ II
yo mamevamasammudho janati purusettamam
sa sarvavidbhajati mam sarvabhavena bharata
He, who undeluded, knows Me as the Highest Person, is the
knower of all and he.worships Me, with all his being 0 Arjuna. 19
Comment:-
'Yo mamevamasammii«}hal}'-The soul, is an eternal fragment
of God. When It realizes Its real affinity for God, it means, that
It is, undeluded.
Delusion is a stumbling block, to the real knowledge of
the world, or of God. The reality, about a thing can be known,
only when a man has neither attachment nor aversion, to it. This
attachment or aversion, is delusion.
When a man knows the world in reality, he (the self) realizes
his identity with God, and when he knows the reality about
God, he realizes, that he (the self), is different from the world.
It means that he renounces his assumed affinity for the world,
having known the reality about the world, and realizes his real
affinity for God, having known the reality about God.
A man, can possess unswerving devotion only, when he
does not assume his affinity for the world.
'Jinati purusottamams--The man, who is totally free from
delusion, knows that God, is the Highest (Supreme) Person.

He, who regarding the Supreme Person as the Supreme
Lord Who, transcends the perishable, has an inclination to Him
and considers Him as his own, he knows Him, really as the
Supreme Person.
He, who comes to know that the whole power or influence
or splendour, that is either seen or heard in the world, is God's,
his attraction towards the world totally perishes. If there is the
least attraction for the world, it means, that he has not firmly
admitted the existence of God, or His power.
'Sa sarvavidbhajati roam sarvabhavena bharata---For him,
who knows God as the Supreme Person, having no doubt or
confusion, nothing remains to be known, and so the Lord calls
him, the knower of all.*
Nothing remains to be known for the person, who has known
God, even if he is illiterate or less educated.
Such a person,who knows the Supreme Person, is the knower
of all and he worships God, with all his being.
When a person, knows that God transcends the perishable,
his mind (attachment) deviatesfrom the world, and is concentrated
on God. When he knows Him higher than the imperishable, his
intellect (faith), is absorbed in God.j
Then God is worshipped, through each of his inclinations
and actions. Thus worship to God, with all being is 'unswerving
devotion.'
So long as a man, is attached to mundane objects, such as
the body, senses, mind and intellect etc., he cannot worship God
with all his being, because a man has an automatic inclination,
*0 gentleman! He who knows God Who is imperishable. is omniscient
and such a person enters the Supreme Lord (Prasnopanisad 4/11).
tThe mind is concentrated on the object or topic it is attached to and
the intellect gets absorbed in it if there is faith (belief).
to an object, he is"attached to.

When a striver, accepts the fact 'I am God's and only God
is mine', God is automatically worshipped by him, with alI his
being. Then all the activities (sleeping, waking, speaking, walking,
eating and drinking etc.,) are undertaken by him, in order to
please God, rather than for himself.
As 'knowing' plays an important role in the path of
knowledge, so does assumption, play an important role in the
path of devotion. Finn assumption, free from doubt, is 'knowing'
(knowledge), in the path of devotion. When a devotee, believes
that God is the Supreme Person, he worships Him with all his
being, (Gita 10/8).
When a person holds that God, is the Supreme Person, he
becomes a knower of all; then there is no doubt, that the person
who worships God, with all" his being, will "know Him, as the
Supreme Person.
Appendix-'Yo mamevamasammddho janati puru~ottamam'
He, who knows God is really undeluded (Gita 10/3) but he
who does not know God is deluded-e-tavajananti marn
miidhah, (Gita 9/11).
'Sa sarvavidbhajati mam sarvabhavena bharata'<-The
perishable and the imperishable-both are fragments of the entire
form of God, therefore he who is the knower of these two, is not
the knower of all (omniscient). But the person who knows the
Supreme Person, Who transcends the perishable and is superior
to the imperishable, is the knower of all viz., is the knower of
the entire form of God. Such an omniscient devotee remains
engaged in God in everyway by doing different duties-s-tsarvatha
vartamano'pi sa yogi mayi vartate' (Gita 6/31); because from his
view-point there is no other entity at all besides God.
In the Gita, the term 'sarvavit' (knower of all) has been
used only for a devotee. A devotee knows the entire viz.,
the worldly and the unworldly (divine)-both, therefore he is
'sarvavit'. Within the worldly, the unworldly (divine) cannot

be included but within the unworldly, the worldly is included.
Therefore the knower .of the attributeless God (Imperishable)
is not the knower of all but the devotee who knows the entire
form of God is the knower of all.
Link:-According to the principle ofArundhati (moving from

the gross to the subtle) the Lord, first described the perishable,
then the imperishable and finally, the Supreme Person. He also
affirmed Himself to be the Supreme Person. Now in the next
verse, He explains the purpose of this description.
lfir ~ijJ(1~ ~1I'@1rqa:lj):ffi q(;4I .. €f I

l{flC(~~IW~ql"fill¥d1i6!'l~ ~ II ~o II
iti guhyatamarit sastramidamuktarit mayanagha
etadbuddhva buddhlmansyatkrtakrtyasca bharata
Thus, this most secret Sastra has been taught by Me, 0 sinless
one. By knowing this essence a man becomes wise and nothing
remains to be done and what must be acquired, is acquired by
him, 0 Arjuna. 20
Comment:-
'Anagha'-Arjuna has been called sinless, as he is free from a
carping (cavilling) spirit. Cavilling is a sin, which defiles the mind.
He who is free from the cavilling spirit deserves devotion.
A secret, is disclosed only to a person, who is free from
a cavilling spirit.* If the secret is disclosed to the person who
cavils, it may have a contrary effect on him, i.e., he may fmd
fault even in the speaker that the latter eulogises himself and
* In the first verse of the ninth chapter Lord Krsna promised Arjuna that
He would declare to him who did not cavil the greatest secret. Here in the
fifteenth chapter also the most secret doctrine has been taught by the Lord. So
here the term 'Anagha' stands for the person who does not cavil.
1684 SR~BHAGAVADGITA [Chapterl5
deludes others. Thus a man, who finds fault may have a fall.
A man cavils, because of his pride. Actually a man suffers
from the defect, he is proud of. So he starts seeing that defect,
in others. As soon as, a man is proud of his virtue, he starts
finding fault with others, and when he finds faults with others,
he is proud of his virtues.
If the Lord calls Himself the Supreme' Person, before a man
who cavils, he will not believe Him. He will rather think, that
He is boastful "and so He, is praising Himself.
Those who cavil at God have a fall. Therefore God and
saints, do not disclose secrets to those who cavil, and who are
without faith (Gita 18/67). In fact profound secrets are not passed
on to those, who cavil.
Arjuna has been addressed as 'Anagha', because the most
profound secret has been revealed before him who is upright
and free from cavilling spirit.
'Iti guhyatamariI sastramidam'-The expression 'Iti, idam'
(thus, His), denotes the conclusion of the topic of, the perishable,
the imperishable and. the Supreme Person, described, from the
first to the nineteenth verses of the fifteenth chapter, after
describing unswerving devotion, in the twenty-sixth verse of
the fourteenth chapter.
In this chapter Lord Krsna, having described the perishable
(world) and the imperishable (soul), explained His splendour;
power and influence, (from the twelfth to the fifteenth verses).
Then He disclosed the secret that He is the Supreme Person, Who
transcends the perishable and is higher, than the imperishable.
God incarnates, like an actor in a play. He plays the role of
a human being, in such a way that ignorant people do not know
Him (Gila 7/24). They think that He is a common mortal, like other
ordinary human beings, who is born on account of actions, of the
previous birth. Generally, an actor in a play does not disclose his
Verse 201 SADHAKA-SANJIVANI 1685
identity. But the Lord in this chapter (in the eighteenth verse),
has disclosed His identity by declaring that He is the Supreme
Person. Therefore, the chapter has been called, the most secret.
In the 'Sastra' generally,there is description of the world,the soul
and God (the Supreme Person). As there is a description of all these
three in the fifteenth chapter, this chapter has been called 'Sastra.'
Though the Gila, is the gist of all the 'Sastras', i.e., the
scriptures, only this chapter, has been called 'Sastra' (the scripture).
As in this chapter, there is, preeminently the description of
'Purusottama' (the Supreme Person), this chapter has been called
the most secret scripture. In this chapter, there is an account of
six methods of knowing Him:-
(1) To know the reality, about the world (Verse 1).
(2) To take refuge in God, having renounced the assumed
affmity for the world (Verse 4).
(3) To perceive Him, as established in the self (Verse 11).
(4) To know Him, through the study of Vedas (Verse 15).
(5) To worship Him, by all one's being (heart), by regarding
Him as the Supreme Person (Verse 19).
(6) To know the essence, of the whole chapter (Verse 20).
It is appropriate to call this chapter 'Sastra', because' easy
methods, for God-realization, have been described in this chapter.
'Maya uktam'-The Lord declares, that this most secret
teachings has been taught out of His special grace by Him,
the Supreme Person, Who is the illuminator and base of the
entire world, Who is seated in the hearts of all, Who is to be
known by the Vedas and Who is higher, than the perishable
and the imperishable. No one, can describe Him, in the way He
has described Himself, because first anyone can know Him by
His special grace only, and then he can describe Him to some
extent, while, He can give a real description of .Himself, as His
knowledge is perfect.
In fact, no one else, except God can know Him perfectly,

(GWi 10/2, 15). In the thirty-ninth verse of the sixth chapter,
Arjuna said to Lord Krsna, "No one else than Thyself, can dispel
my doubt." Here the Lord, seems to declare, that there is no
question of doubt, about the, teaching which He has taught to him.
'Etadbuddhva buddhimansyatkrtakrtyasca bharata'<-In the
whole of this chapter, the Lord has described the reality about
the world, the nature of the soul. and the matchless influence,
and secrecy about Himself. So the term 'Etat', denotes all this
(or specially what has been described in the nineteenth verse).
He, who knows this most secret, teaching, is wise i.e., for him
nothing remains to be known, because he has known the Supreme
Person, Who is worth knowing.
Having known God, a man's delusion is destroyed.Without
knowing Him, even having known, all arts, scripts, sciences and
languages etc., a man remains deluded, because all mundane
knowledge is perishable and imperfect. All arise from God.
So how can they illumine their source, God? Even if a person
ignorant of worldly knowledge as described above, realizes God,
then he is really, a man of knowledge.
The devotee, who is undeluded, who worships Him, with
all his being, and who is a knower of all, as described, in the
nineteenth verse, has been called wise.
Here, the term 'Ca' denotes, that nothing remains to be gained
(acquired) by the devotee who worships God with all his being
i.e., with unswerving devotion, as described in the preceding
verse. "There is no gain, equal to devotion" (Manasa 7/11214).
Therefore, nothing remains to be gained by a devotee, who has
attained devotion.
For him who knows God, either through the path of action, of
knowledge or of devotion, nothing remains to be done, to be known
and to be gained by him, and his human life truly is successful.
Appendix-The Lord in this chapter has revealed Himself in the
form of the Supreme Person viz., in His divine entire form, therefore
this chapter has been called the most secret Sastra (scripture).
Nothing remains to be done by a man by Kannayoga, nothing
remains to be known by Jfianayoga and nothing remains to be
attained by Bhaktiyoga. I have to do nothing for myself-having
realized this fact, nothing remains to be done for a man. The body
is not mine, I have no possession over it and I have no connection
with it-s-having realized this fact, nothing remains to be known to
a man. I need nothing-having realized this fact, nothing remains
to be attained by a man. The term 'buddhiman' used in the verse
denotes the notion that the strlver has known what was to be known.
In the preceding verse the expression 'sa sarvavidbhajati mam
sarvabhavena bharata' denotes that he has attained the attainable
viz., nothing remains to be attained by him. In this verse by the
term 'ca' also the additional meaning-'nothing remains to be
attained by him' can be taken. The worldly perishable and the
imperishable-both have already been gained, therefore only the
unworldly-God is to be attained. This verse gives the idea that
a devotee attains the aim which is attained both by Jfianayoga
and Karrnayoga viz., nothing remains to be known to him and
also nothing remains to be done by him (Gita 7/29-30, 10/10-11).
~ dmRfd m4~JJqt;ldJ«qf.ftky,·~mfctsn4i 47 JJ:ma

Mip&Jni'1dqJ~ !:JtJriJd4?iJ4i ";ff1f ~Sv:rFl: /I f~ /I
om tatsaditi srimadbhagavadgitiiskpanisatsu brahmavidydyiira
yogasiistresrlkr~,!iirjunasamviide purusottamayogo nama
paiicadaso'dhyiiyab
Thus with Om, Tat, Sat, the names of the Lord, in the Upanlsad
of the Bhagavadgitii, the knowledge of Brahma, the Supreme, the
science of Yoga and the dialogue between Sri Kn9a and Arjuna,
this the fifteenth discourse is design~d:-"The Yoga of the
Supreme Person."
Having understood the topic discussed, in this chapter in
1688 SRlMADBHAGAVADGlTA [Chapter15
the right perspective, a striver realizes his eternal union, with

the Supreme Person (God). So this chapter has been designated:
"The Yoga of the Supreme Person."
Words, letters and Uvaca(said) in the Fifteenth Chapter-
(1) In this chapter in 'Atha paficadaSo'dhyayal}' there are
three words, in 'Snohagavanuvaca' there are two words, in
verses there are two hundred and eighty-eight words and there
is three hundred and six.
(2) In 'Atha paficadaSo'dhyayal}' there are eight letters, in
'Snohagavanuvaca' there are seven letters, in verses, there are
seven hundred and one letters and there are forty-six concluding
letters. Thus the total number of words, is seven hundred and
sixty-two. In this chapter, out of the twenty verses each of the
second, the fourth, the fifth and the fifteenth verses is of forty-
four letters, the third verse 'is of forty-five letters, while each of
the remaining fifteen verses, is of thirty-two letters.
(3) In this chapter 'Uvaca' (said) has been used once, and
that is 'Snohagavanuvaca'.
Metres used in the Fifteenth chapter
Out of the twenty verses of this chapter, the second, the third
and the fourth-these three verses are of 'upajati'metre; the fifth
and the fifteenth- these two verses, are of 'indravajra' metre. Out
of the remaining fifteen verses in the first and third quarters of
. the seventh 'ra-gana' being used, there is 'jatipa~a-vipula' metre;
in the first quarter of the ninth verse and in the third quarter
of the twentieth verse 'ra-gana' being used there, is 'ra-~ipul3'
metre; in the third quarter of the eighteenth verse 'ma-gana' being
used, there is 'ma-vlpula metre, and in the third quarter of the
nineteenth ve~se 'na-gana' being used there is 'na-vipula 'metre.
The remaining ten (1,6,8,10-14, 16-17) verses are possessed
of the characteristics of right 'pathyavaktra', Anustup metre.
, IIShriHari II
Sixteenth Chapter
INTRODUCTION
Lord Krsna, in the fifteenth verse of the' seventh chapter,
explained in brief, the traits of a person possessing the demoniac
nature, by declaring that those evil-doers who are foolish and
who have embraced the demoniacnature, do not, worship Him.
In the sixteenth verse, He 'explained in brief that those possessing
divine nature such virtuous men, worship Him. In the begirtnirtg
of the eighth chapter, Arjuna put seven question based on the
last two verses of -the seventh chapter. The Lord answered those
questions, in the whole of eighth chapter.
The Lord at the begirtnirtg of the seventh chapter, had
promised that He would unfold to him the knowledge, together
with realization. So He started thenirtth chapter. In the twelfth
verse of the ninth chapter, He explains that senseless persons,
with vain hopes, futile actions and fruitless knowledge, embrace
a nature which is demoniac, while in the thirteenth verse He
declared that great souls, who know Him as the prime cause
of creation and worship Him, constantly with undivided mind,
possess a divine nature. Then the Lord, upto the eleventh verse
of the tenth chapter, described the topic of knowledge and
of realization.
After the eleventh verse of the tenth chapter, the Lord should
have described the divine and demoniac natures' in detail, but
Arjuna having been influenced by His grace, offered praises
to Him and prayed to Him to tell him of His divine glories.
While explaining His divine glories, the Lord in the last verse
of the tenth chapter declared, "What need is there, 0 Arjuna,
for detailed knowledge? I stand supporting the whole universe
with a single fragment of Myself." So Arjuna, at the beginning

of the eleventh chapter, out of curiosity prayed to the Lord, to
reveal to him, that cosmic form.
Having revealed to Arjuna His cosmic form, the Lord in
the fifty-fourth and the fifty-fifth verses of the eleventh chapter,
explained the merits of exclusive devotion, and the traits of such
a devotee. So; in the first verse of the twelfth chapter, Arjuna
inquired "Who. are considered to be superior, those who are
properly engaged in Your devotional service, or those who
worship the Imperishable and the Unmanifested?" Therefore,
the Lord, in the twelfth chapter, described the devotees; who
are properly engaged in His devotional service, and described the
attributeless, supreme Brahma, in the thirteenth chapter and upto
the twentieth verse of the fourteenth chapter. In the twenty-first
verse of the fourteenth chapter, Arjuna asked, "What are the
marks of him, who has risen above the three gunas (modes)?
What is his conduct like? How does he transcend the three
modes?" In response to his questions, the Lord explained about
exclusive devotion, the means to rise above the three modes i.e.,
He gave a hint of divine nature, through exclusive devotion and
of demoniac nature, through adulterated devotion. He started
the fifteenth chapter, in order to explain how to develop that
exclusive devotion.
In the third verse of the fifteenth chapter, there is a mention
of cutting down Pipala tree with a weapon of detachment (i.e.,
renunciation of attachment) which is a mark of divine nature.
In the fourth verse, there is description of divine nature-in the
expression "I seek refuge, in the Primal Person." It means, that
those who do not seek refuge in Him, are of demoniac nature. In
the nineteenth verse, there is a description of divine nature, when
the Lord declares,"The undeluded person who thus knows.Me as
Supreme Person, worships Me with his whole being." It means,
that those who do not worship Him, are of demoniac nature.
Verse 1] 1691
Thus, Lord Krsna, could not get an opportunity to explain

in greater detail, the divine and demoniac natures, because
Arjuna went on putting questions. Now He gets an opportunity
to explain, the divine and demoniac natures in detail, so He
starts the topic.' ,
gff'JfJM/jqJT:j
~ :1
~~:U~:U ~ ~II~ II
sribhagaviinuviica
abhayam 'sattvasamsuddhirjiianayogavyavasthitil}
diinarn damasca yajfiasea svadhyayastapa arjavarn
The Blessed Lord said:'
Fearlessness, purity of mind and heart, steadfastness in yoga,
for knowledge, charity, self-control, sacrifice (yajiia), study of the
scriptures (svadhyaya), austerity (tapa) and straightforwardness. 1
Comment:-
[The Lord, in the nineteenth verse of the fifteenth chapter,
declared, "The undeluded person, who thus knows Me as the
Supreme Person, worships Me with his whole being." It means,
that he worships the Lord, with exclusive devotion. Thus when
a devotee has only the aim of God-realization, divine nature is
revealed in him, naturally. Therefore, the Lord in the first three
verses, describes divine nature pertaining to sentimentconduct
and glory.]
'Abhayam'*- Nervous excitement, caused by the thought of
losing something which is agreeable, and meeting with something,
which is undesirable, is called fear. Total absence of this sort
of fear, is fearlessness.
* The Lord mentions fearlessness as the first quality because he who
worships the Lord with his whole being by taking refuge in Him becomes
totally fearless (Valmiki RlimliYaJ)a 6/18/33);
Fear can be of two types-(1) External (2) Internal.

(1) External:- (a) A man is afraid of thieves, robbers, lions,
and snakes etc., because he identifies himself with his body. But
when he realizes, that he is different from the perishable body,
he has no fear.
Fear caused in giving up bad habits, of smoking and
drinking and leaving the company of friends addicted to vice,
is because of one's own cowardly nature. This fear, is removed
by abandoning cowardice.
(b) A person is afraid, lest he should act against the will of
parents, teachersand saints and against the ordinance of scriptures.
In reality, this is no fear. This fear, leads to fearlessness. Actually
this sort of fear, is desirable for a striver, because it leads him
to spiritual progress.
(2) Internal:- (a) When a man, wants to perform forbidden
actions, which involve sin, injustice and atrocity etc., he is full
of fear, He performs such evil deeds, so long as, he assumes his
affmity with the body, and wants to maintain the body and to
gain honour, pleasure and prosperity etc. * But, when he realizes,
that the only aim of human life is God-realizationt he is freed
from evil deeds, and forbidden actions, and he becomes totally
free, from fear.
(b) When a man is engaged in evil deeds, he is full of fear.
For example, human beings, gods, demigods and devils, were
afraid of Ravana but when he abducted SIta, he was filled with
* In mundane pleasures there is fear of diseases, in high family there is

fear of downfall, in riches there is fear of the king, in honour there is fear of
destitution, in power there is fear of enemy, in beauty there is fear of agedness,
in the scriptures there is fear of debate, in virtues there is fear of evil persons
and in the body there is fear of death. Thus all the worldly things are full of fear,
it is only. dispassion which is free from fear (Bhartrharivairagyasatakam).
t The aim of human life is decided before this human life is bestowed
upon us. We have to realize that aim, rather than to decide it.
fear. Similarly, there was no effect of the sound of the musical

instruments, such as conchs etc., of the eleven Aksauhini army,
of the Kauravas on the Pandavas army (Gita 1/13), but, when
the musical instruments of the seven Aksauhini army of the
Pandavas blared forth, their sound rent the hearts of the Kaurava
anny (Gita 1/19). It means, that the hearts of those who commit
sins, and do injustice, become weak and so they are filled with
fear. But, when a person having given up injustice etc., purifies
his feelings and conduct, his fear disappears.
(c) So long as a human being, does not do, what is worth
doing, does not know, what is worth knowing, and does not
gain, what is worth gaining, he cannot be totally fearless, fear
subsists in him.
The more, a striver believes in God and the more, he depends
on Him, the more fearless, he becomes. He thinks, that he being
a fragment of the Lord, is imperishable, and so there is nothing to
be afraid of, while the bodies and the worldly objects are decaying
and perishing every moment. By having this discrimination, fear
perishes and a striver, becomes totally fearless.
By accepting affinity for the Lord, a person, has no attachment
to the body and family etc. Having become freed from attachment,
a man is not afraid of death, and he becomes fearless.
'Sattvasamsuddhiht-e- Purity of mind, or purity of heart is
'Sattvasamsuddhi', When a person is detached from the world
and is attached to the Lord, his heart is purified. As soon as, he
decides the.aim of his life as God-realization, his heart becomes
pure, because, the aim of attainment of perishable things, causes
impurity in the form of sin, distraction and obscurity, (ignorance).
In the scriptures, actions without desire for their fruit, worship
and knowledge respectively, have been said to be, the means
to do away with this threefold impurity. The best means, to
purify the heart or the mind, is that it should not be regarded,
as one's own.
In order to, do away with one's sins, there is no need for
expiation. A striver, should follow, the spiritual path zealously

and promptly. By. doing so, his sins will perish and his heart,
will become pure.
A striver, has a notion that spiritual activities such as devotion
and adoration etc., are different from professions, such as business,
etc., viz., these are two different divisions. He believes, that foul
means, such as falsehood and fraud etc., have to be adopted in
practical life, in business etc. This sort of attitude makes the
heart very impure. So a striver,does not advance in the spiritual
sphere quickly. Therefore a striver, should be cautious, that he
does not incur any sin.
When a crime is committed by an error, a striver, holds
himself responsible, for it. So his heart, becomes impure. He
should determine, never to commit that error again. Similarly,
he holds other persons responsible, (or doing evil to him. He
should forgive those persons voluntarily, and should pray to
God to forgive them, because he had received the fruit of his
past actions through them, those persons have become only an
instrument. By doing so, the heart or the mind, is purified.
'Jiianayogavyavasthitil}'-It is inevitable for a striver, to be
fixed in Yoga, in order to have true knowledge of God, whether
He is endowed with attributes or He is without attribute. Yoga,
means equanimity (evenness of mind), in gain and loss, honour
and dishonour, praise and blame etc.
'Danam'- 'Dana' (charity), consists in giving away (so-called)
one's own things in a disinterested manner, as a matter of duty to
others, according to place, time and circumstances etc. A piece
of land, a cow, a piece of gold, grain and a piece of cloth, can
be offered as charity, Out of these the foremost place, goes to
the charity of grain. But charity in the form of fearlessness, is
superior even to it. It can be divided into two classes.
(1) To make a man fearless, when he is in difficulties and
troubles, by helping him according to one's power and resources.
Verse I] SADHAKA-SANJivANi 1695
(2) To free an entangled man, from the cycle of birth and

death, by narrating the life story of the Lord, * the publication of
sacred texts such as the Gitii, the Ramayana and the Bhagavata,
their sale at a nominal rate, delivering of divine discourses, to
enable him to attain salvation. The Lord, is very much pleased
with this sort of service (Gita 18/68-69). Such service, is the best
of all the other, charities. But, while holding divine discourses,
the speaker should not regard himself, as superior to others. He
should think, that the Lord, in the form of audience, is giving
him an opportunity, to make proper use, of his time.
A striver, should offer charity with the feeling that the Lord
Himself, has offered the charity, by making him a tool. So, he
should offer it to the needy persons, with the feeling, that it is
his duty to offer gifts, to them.
'Damal}'-'Dama' consists in controlling one's senses. One
should not perform, any forbidden action with senses, body and
mind. Actions should be performed, according to ordinance of
scriptures, by renouncing selfishness and pride, for the welfare
of others. By doing so, senses are controlled, attachment and
dependence, come to an end and one's body and senses act, in
a pure manner.
When a striver's aim, is sense-control, he discharges his duty
by performing actions, which are sanctioned by scriptures. Thus,
he becomes free from pride, attachment and desire etc. Thus he
is purified, and his senses are controlled.
'Yajfial,t'-It means, (yajfia) offering daily oblation to sacred
fire. Performance of 'Balivaisvadeva' (offering a portion of the
daily meal to creatures), according to one's caste, is also sacrifice.
* 0 Lord, the nectar of Your life history provides life and peace to the
distressed beings. The great souls describe it by heart. It destroys all the sins
and causes auspiciousness. The saints have described it in detail. Those who
narrate it on the earth, they are specially charitable to the world i.e., they do
the greatest good to the world (Srirnadbha, 10/31/9).
Besides. it, .from the view-point of Gita performance of one's

duty, according to one's caste, social order (stage of life) and
circumstances, is also sacrifice (yajiia), provided it is for the
. ' j . . , . , . , .
welfare of others, and is free from selfishness and pride. In

addition, to these one's profession, daily routine, obedience. to
parents, teachers and elders, reverence. to cows, Brahmana (the
persons of the priest class), gods and the Lord, is also sacrifice
.(yajiia), provided.there.' is no desire for the fruit.
'Sv~dhyayal;1' __'Svadhyaya' includes chanting of the Lord's
name, and study of sacred books, such as the Gmi, the
Bhagavata, the Ramayana and Mahabharata etc. In fact
'Svadhyaya', means the proper study of one's dispositions and
situation viz., introspection. A striver, should be very cautious.
He should not judge his progress, through changing propensities.
Actually, these dispositions (propensities), always undergo
modifications, they appear and disappear. So should a striver,
not purify these? One must purify them. They can be easily
and quickly purified, when ~ striver, ceases to regard them, and
the inner sense, as his own. To regard them as one's own is
impurity at the root. The self, being a fragment of the Lord, is
pure and it has never got tainted. Affinity with dispositions, veils
Self-realization. If we do not feel happy, in good dispositions
and sad, in evil dispositions, and never treat these dispositions,
as our own, by snapping total connection, with these, we can
have, Self-realization..
'Tapal;t'-Austerity, consists in suffering hardships, such as
hunger, thirst, cold, heat and rain etc., and knowingly tolerance
of hardships happily, while discharging one's duty, and earning
one's livelihood, is real austerity* (tapa) because it destroys sins
and provides strength for toleration.
A striver, should not use his austerity, in granting boons, in
*The best austerity consists in welcoming the situation according to
favourable or unfavourable circumstances which are caused by the past actions.
Verse 2] SADHAKA-SAFuIv ANI 1697
hurling curses, in doing evil to others and in satisfying desires.

But he should use it, happily in developing power, in order to
face obstacles, which hinder his spiritual progress. It is also
austerity. During the course of spiritual practice, several hurdles
come to his notice. He thinks, that in seclusion and congenial
atmosphere, spiritual practice can be easily successful. Not to
desire such circumstances viz., not to depend on them, is also
austerity. A striver, should never deem his spiritual progress,
dependent on favourable circumstances. Instead of having a
yearning for favourable circumstances, he should make the
best possible use of circumstances, that are available, and go
on progressing spiritually. He should try to seek seclusion. But
if it is not available, he should be engaged in spiritual practice,
happily and zealously by regarding, the available circumstances,
as God's gift.
'Arjavam'-A striver, should be straightforward and simple,
in his dealings, without attaching importance, to what the people
think of him. He should be upright and simple, in order to attain
salvation, even though people regard him, as a fool. Such a
person free from deceit, attains salvation. He should harmonize his
thoughts, words and deeds, because the thoughts, words and deeds
of great souls are harmonized, while those of the vile, are not.
~ 'l"I(ilqCj))~'RlII;jI: W=-.a'(&~1"'J( I
Gc:rr ~d6ch?tl~ ql~ci gl,('CIlqe;sJ( II ~ II
ahiritsi satyamakrodhastyagah sintirapaisunam
dayi bhiitesvaloluptvam mardavam hriracipalam
Non-violence, truth, freedom from anger, renunciation,
tranquillity, aversion to fault-finding, compassion to living beings,
freedom from covetousness, gentleness, modesty and steadiness
(absence of fickleness). 2
1698 SRIMADBHAGAVADGITA. [Chapter 16
Comment:-
'Ahirilsa'(Non.violence~Infliction
o fpain or injury, on any
being through body, mind, speech or feeling etc.,is violence.
Non-injury, is known as non-violence. When a person, instead
of having an inclination for the world, has an inclination only,
for the Lord, he observes non-violence, in the true sense of the
term. But, he who has desire and attachment, to enjoy worldly
pleasure and also enjoys them, cannot be free from violence, He
degrades himself,and also destroys sense-objects, which he enjoys.
He, who enjoys limited worldly enjoyment, considering these
as his own, does violence. It is also violence, to regard worldly.
objects which have been bestowed upon us, for the service of
the world, as ours. But, a person, who uses availableresources
and persons, in the service of the world, without having any
attachment for them, becomes free, from violence..
When a person enjoys worldly pleasure with a selfish motive,
he inflicts pain, on those needy people who suffer shortage,
because they feel miserable and agonised, when they notice the
former's, enjoyment. Thus he commits violence. It is because of
one's selfishness and enjoyment that he does not care, for others.
But, the great souls (saints), who satisfy bare necessities of their
life, in order to do, welfare to others, commit no sins or violence
(Glta 4/21), though a person may feel aggrieved, because of his
mean mentality and evil nature, when he sees those great souls,
satisfying their necessities.
A striver, who is devoted to God, never enjoys sense-objects
and so he never, commits violence. He never, inflicts the least
pain, on anyone through his body, mind or speech. He is, ever
engrossed. in the welfare of all beings, without causing pain to
anyo,ne even mentally. If anyone becomes a stumbling block, in
his spiritual path,he is neither angry with him, nor does he think
of doing evil, to him. He being sad invokes the Lord, to remove
the stumbling block. But, he has neither anger, envy nor jealousy,
against the person who wasas obstacle, to his spiritual progress.

He becomes, rather more prompt and more alert, because of his
inclination towards God. If he bears malice towards a person,
who creates an obstacle, it is his obstinacy in his discipline and
this shows, his lack of promptness in his practice.
In a striver, there are two traits-s-l-Promptness 2- Insistence.
The former, proves that he has interest in spiritual practice, while
the latter shows, that he is attached to spiritual practice. Due to
relish, he comes to know of his dificiency, and he develops power
to remove that deficiency, and makes an attempt to remove it.
But, when there is attachment, there is possibility of a feeling of
malice, against the person who creates, the hurdle. The fact is,
that if anybody creates an obstacle, it is because of the striver's
lack of interest. In case his relish is not lacking, nobody will
create any hindrance, but he will become indifferent, to the
striver, thinking that the latter is obstinate and so, let him do
as he pleases.
As a flower, emits sweet fragrance automatically, so do
spiritual molecules emanate from a striver and the environment
is purified. His feelings and activities, naturally are helpful for
the welfare of all beings. Thus, he perpetrates non-violence. But
he who pollutes the environment, through evil feelings and bad
conduct, commits, the evil of violence.
'Satyam'-Truth, consistsin speaking agreeable words,honestly
and faithfully, of what has been heard, seen or experienced, for
the welfare of others, and by giving up selfishness and pride.
A striver, remains true through his mind, speech and actions,
because his only aim, is to realize the Truth namely God.
'Akrodhah--Excitement caused, in mind to do evil to others,
is anger. This burning sensation of the mind fmds outer expression
in the form of a burning sensation, in the body. Freedom from
anger, is 'Akrodha'. If there is no feeling to do evil to others
tell them it is mere excitement not angers.
A striver, having God-realization as the aim of his life, is not

angry, even with those who do him wrong. He thinks that he is
receiving the fruit of his wrong actions, in the form of pain or
unfavourable circumstances. Such persons become instrumental
in purifying him, of his sins. They are, rather his benefactors,
who are warning him to be careful, in future. They are just
like a surgeon, who performs an operation on a diseased part,
to make it healthy.
A striver, is not angry with those who exhaust his virtues,
by praising and serving him. He thinks, that he does not deserve
praise or service, and it is out of their good and virtuous nature,
that they do so. His virtues are not exhausted, because he does
not enjoy their praise or service etc., i.e., he does not derive
pleasure, out of these.
'TyagaJ)'-Real renunciation, consists in having detachment,
from the world. A striver, should have external, as well as
internal, renunciation. He should renounce sinful, unjust and
evil actions, and should not enjoy worldly pleasures. Besides,
he should renounce desire for the perishable, worldly things and
objects etc., from his heart. Renunciation of desire, from the
heart, is superior to outward physical renunciation. Renunciation,
leads to immediate peace (Gita 12/12).
The desire for perishable, is the main obstacle to one's
spiritual progress. When a striver, instead of having the aim
of gaining worldly pleasures and prosperity, has only an aim for
God-realization, his desires go on disappearing. The more, he
renounces desire, the more, he advances spiritually.
'Santil;t'-Absence of distractions, which evolve out of
attachment and aversion, is tranquillity or placidity. A striver,
remains tranquil in unfavourable circumstances, also by thinking,
that these destroy sins, and purify his inner sense of favourable
circumstances eat away virtues and there is every possibility of
degradation, rather than of progress.
If by chance, his tranquillity is disturbed, out of attachment

or aversion, he at once becomes cautious, that being a striver, he
should not be affected, either by attachment or aversion. Thus
tranquillity, is regained and with passage of time, it is fixed.
'Apaisunam'-Exposing the faults of others, is 'Paisuna' and
total absence of this tendency is 'Apaisuna'. When a man aims
at God-realization, he does not expose, the faults of others.
The more and more, a striver advances spiritually the more,
his feelings of malice and backbiting, are lessened and pure
feelings develop. Feelings of pride, do not haunt him. He does
not regard anyone inferior to him, because he knows that no
one has any affrnity with Matter (Nature), the affinity is only,
assumed. So, how can he expose the faults, of anyone?
A striver, following the Discipline of Devotion, beholds the
Lord, pervading everywhere, a striver following the Discipline
of Knowledge, remains established in the self i.e., beholds the
self alone everywhere while a striver, following the Discipline
of Action sees the served everywhere. So, how can a striver,
find fault with others.
'Days bhutesu'c-The urge to relieve a being of his suffering,is
'Daya' (compassion). The Lord, saints, strivers and common men,
all possess this urge for compassion, but it is of different types.
(I) The Lord's compassion:-The Lord showers His
compassions, on all beings, in order to, purify them. The
Lord's compassion is of two types-(a) To create unfavourable
circumstances, to purge them of their sins is 'Krpa' (b) to create
favourable circumstances, is 'Daya.'
(2) The saints' compassion:- The saints are sad, and happy,
with the sadness and happiness, of other beings. Their mercy,
is pure and holy. In fact, they are neither grieved, through their
own suffering nor through the sufferings, of others. They behold
the Lord's grace, in their own unfavourable circumstances. They
take upon themselves the sufferings of others, in order to make
1702 SRIMADBHAGAVADGIT.A [Chapter 16
them happy. Indra, the king of gods, beheaded the innocent sage
Dadhici, out of anger. But, when Indra demanded his bones
for his own safety, the latter sacrificed his life, and gave his
. bones, to the former. Thus, they sacrifice their life, in order to
do good, to others even though, other persons do wrong to them.
Similarly, Kama offered his skin and Sibi offered his flesh, for
the welfare of others, like the clouds, which offer their life for
the good of others.
(3) Strivers' compassion:- A striver, tries his best to remove
the sufferings of other beings. His heart melts, when he sees the
sufferings of others. He has a feeling, that all should be liberated,
and all should get bliss, no one should suffer. His mind, is filled
with these sentiments. He also makes efforts, for the same. But
he does not feel elevated and is not proud in anyway, by doing
so. When he beholds people, performing sinful actions, he instead
of being angry, with them, takes pity upon them, and tries his
best to save them, from such sins. He also prays to God, to free
them from their sins. He thinks and acts, for their welfare. By
finding himself weak, he invokes the Lord, "0 Lord, let them
be relieved of their sufferings, and be, Your devotees."
(4) Compassion of common men:-A common man, pities
other.persons with feelings that he is very kind and good. He
considers himself superior, to others and expects to receive honour
and praise etc., as a reward for his compassion. He shows mercy,
. with a feeling of vanity. In that mercy, the element of mercy is
good, while the feeling of pride, is an impurity.
There are other common men, who. pity only those who
belong to their family, sect or religion etc. This sort of mercy,
is more impure because of feelings of mineness and partiality.
Those who pity others, for their selfish motive, are even more
inferior to them.
Thus, compassion of common people, is impure.
'Aloluplvam'....,... The attraction of senses, towards the objects
of senses, when they come in contact, or when one sees other

beings enjoying them, is 'Loluptvam' (Covetousness), and the total
absence of this sort of covetousness.. is 'Aloluptvam'· (freedom
from covetousness).
The means, that to be free from covetousness: .
(i) A striver, should neither enjoy worldly pleasures nor be
proud, that he has controlled his senses.
(ii) He should always think, that his aim is God-realization.
If sometime he feels any attraction or excitement, he should,
invoke the Lord, "0 Lord, save me, protect me."
(iii) He should not watch the lustful actions of living beings.
However if they come to his sight, he should think that they
are gateways to hell and eighty-four lac forms, of lives, but he
has to be free from the cycle of birth and death, and, to attain
salvation. Such thinking is necessary to guard him. It should
be kept intact.
'Mirdavam'-Lack of sternness, viz., mildness of mind, even
for those, who have feelings of enmity towards him, and who
trouble him is 'Mardavam'.*
A striver, is mild and gentle, even toward the evil-doers. He
tries his best to be mild, in feelings and speech, for all beings.
Sometimes strivers, following different paths, as of Action,
Knowledge and Devotion,may not appear equally mild, in their
dealings, but all of them are very mild, at heart.
'HriI}'-'Hril).', is shame or hesitation, felt in the performance
of actions, contrary to ordinance of scriptures and society,
either in loneliness or in company. When a striver, changes
his egoism and accepts that he is a devotee, or a striver whose
aim is God-realization, he hesitates, in performing forbidden
actions.
* 'Arjavam' is used when there is prominence of the body while

'Mardavarn' is used when there is prominence of the mind.
1704 SR£MADBHAGAVADGiTA [Chapter 16
'Acapalam'-Absence of fickleness is 'Acapalam', If anyone

isficlde, it does not mean, that the work is done quickly by
him. When a person, of the mode of goodness, performs an
action with steadiness, and patience, by giving up fickleness, it
is performed, properly and promptly. When work is done well,
he becomes free from anxieties, and worries. In the absence of
fickleness, there attaches no evil of procrastination. As he has
no desire, besides performing his duty, his mind does not get
bewildered and volatile (Gila 18/26).
~: ~ ~: ~n:qqs(6) ~ I
~ flAli{ act1qf\:t'JIh'~ ~ II ~ II
tejaJ, ~ama dhrnh saucamadroho natimanitii
bhavanti sampadarit daivimabhijatasya bharata
Radiance, forgiveness, fortitude, purity, freedom from malice
and vanity these, 0 descendant of Bharata, are the marks of him,
who is endowed with divine nature. 3
Comment:-
'Tejal}'-The power (vigour), of great men and strivers
(endowed with divine traits), whose company enables sinners
to renounce their sins and be engaged, in virtuous actions, is
called 'Teja'. The evil-doers, hesitate to perform evil deeds
before those great men and strivers. These evil-doers, suddenly
change their actions and get engaged in virtuous deeds, before
men of divine traits. In the face of a man of anger, also, other
persons have a feeling of fear, in acting against his will, this is
an upshot of anger.
'~ama'-He, who is endowed with the virtue of 'Ksarna'
(forgiveness)* tolerates the offence of others, without having
*What is the difference between 'Akrodha' (freedom from anger) and
'Ksama (forgiveness)? When a person is endowed with forgiveness, he has
Verse 3] SADHAKA-SA~lJIVANI 1705
any inclination to retaliate, although he is strong enough, to

take vengeance. A man, may forgive his near and dear ones,
because of his attachment. to them,. but this forgiveness, is not
pure. Similarly, a man may forgive a cruel or a strong person
out of fear, and he may forgive an officer for the latter's harsh
and abusive language, out of selfishness. But, this is not, real
forgiveness. A person, who possesses real forgiveness, thinks that
thewrong-:doer should never be punished, here or hereafter.
A person may ask for forgiveness, in two ways:-
(1) A person asks for forgiveness having done something
wrong, in order to escape punishment.
(2) A person asks for forgiveness; having done something
wrong, with the intention that he will never do any wrong. This
sort of forgiveness, leads to progress.
Now the question arises, as to how to inculcate, forgiveness.
The answer is, that if a person does not expect any reward for
his actions, from others nor does he wish to do wrong to the
wrong-doers, the virtue of. forgiveness, develops in him.
'Dhrti\t'-The unwavering steadiness or fortitude, by
which one remains balanced, in favourable and unfavourable
circumstances, is 'Dhrti' (Gita 18/33).
In the mode of goodness, a man possesses the virtue of
fortitude, while he loses it, in the mode of passion and ignorance.
A striver, who decides the aim of his life, neither gets disheartened
in calamities, nor is overwhelmed with joy, in prosperity. He does
not divert his attention, by adverse and favourable circumstances.
He wants to attain the goal, with unwavering steadiness, like a
pilgrim, who on his pilgrimage to Badrinarayana, does not care
for favourable or unfavourable circumstances, and moves ahead
an eye on the offender that he should not be punished, while in 'Akrodha'
(freedomfrom anger) he has an eye on himselfthat he should be free from anger
and burning sensation. Forgiveness includes'freedom fromanger' while'freedom
from anger' does not include forgiveness. Thus both of them are different.
patiently and promptly, to reach his destination.

'Saucam'-Purity is of two kinds-external and internal. * A
striver, having the aim of God-realization, maintains, external
purity, because it leads to internal purity, while a person, who
has internal purity, cannot tolerate. external impurity. Pataiijali
has said, that a striver, having external purity, hates his body
and does not desire to mix with others. It means, that when a
striver maintains the purity of his body by clay and water etc.,
he realizes, that all bodies are impure and so otherbodies have
no attraction for him i.e., his desire to derive pleasure, out of
contact with other bodies perishes..
External purity, is of four kinds:-(l} of the body, (2) of
speech, (3) of family, (4) of money;
(1) Physical purity:-Heedlessness, laziness and fashions etc.,
make a body impure, while promptness, activity and simplicity
etc., purify the body. Purity is also achieved, by means of clay
and water etc.
(2) Purity of speech:-False, idle, bitter and slanderous
talk, makes the tongue (speech) impure. Speech, devoid of these
evils, but having true, agreeable, beneficial and necessary words,
which lead to spiritual progress of all persons, families, castes,
streets and countries, is pure.
(3) Purity of family:-Imparting good education to children,
for their welfare, teaching good conduct, impartiality, and
discharging one's duty with justice,and sincerity-this is purity
of family.
(4) Purity of money:-Money is purified, through just and
honest dealings, keeping in mind, the welfare of others, giving it
to those who are poor, needy and destitute, and protecting cows,
women and Brahmanas. Moreover, it is purified by serving great
saints and sages, and by getting sacred books published for the
.* Here the term denotes external purity because internal purity has already
been discussed in the first verse of this chapter.
sale at a cheap rates, so that there may be easy communication

of their teachings.
When a person, has only the aim of God-realization, he
himself is purified, and then his body, speech, family and
money, are purified. When the body is purified, the atmosphere
also becomes pure and then a person realizes, that the body is
an abode of impurities and filth, and it is perishable, So, he
can easily renounce his egoism, and attachment. Thus, external
purity, leads one to God-realization.
'AdrohaJ,'-Absence of malice, hatred or grudge,even towards
those, who behave as enemies, is called 'Adroha'.* A person,
having a propensity of malice or hatred, wants to take revenge
upon, a wrong doer, as and when, he gets an opportunity. But
how can a striver, whose aim is God-realization, think of injuring
others, by having a grudge against them? A striver, following
the Discipline of Action, performs actions for the welfare of
all, a striver, following the Discipline of Knowledge, regards
everyone as his own self, while a striver, following the Discipline
of Devotion, beholds his Lord, in everyone. So, how can he have
malice or hatred, for anyone?
'Natimamtii'-'Mfulltii', denotes pride, and 'Atimanita, denotes
excessive pride. A proud man, thinks that he is superior to
common people, and so, he is worthy of being honoured by
them, while a very proud man, is he who considers himself
worthy of being honoured, even by his teachers and parents etc.,
who should be adored by him. Total negation of this pride, is
called 'Natimanita',
This pride or superiority, is of two kinds--«
(i) Mundanei-e-A man, regards himself as superior to others,
in wealth, knowledge, rank, caste, qualities and social order (stage
* There is difference between 'Krodha' (anger) andDrohah' (malice). The
burning sensationcaused in the mind for the wrong-doer is 'Krodha' while the
feeling of enmity to take revenge upon him is called 'Drohah',
of life) etc., and thinks, that he is worthy of being honoured, by

others. (ii) Spiritual:-When some divine traits are revealed, in a
striver, he considers himself superior to other persons, and other
persons also, praise and honour him. But, he considers himself
superior, so long as he has some demoniac traits. When he is
endowed, only with divine traits, he is not proud of such traits,
he becomes free from pride.
So long as, ego persists, a striver perceives some speciality,
in him. The more, this egoism is purged, the more, the feeling
of speciality, vanishes. In the long run, in the absence of self-
conceitedness, divine traits of 'Natimanita' (freedom from pride),
are revealed, in him.
A striver, should aim to arouse divine nature, fully in
him. Due to difference in nature, in different persons, variance
in virtues remains. But lack of virtue, pains a striver. So, by
depending on God, he should go on making efforts, to root out
demoniac traits. By doing so, by God's grace, divine nature, is
revealed in him.
'Bhavanti sampadaril daivlmabhljatasya bharata'-These, are
the marks of him, who is endowed with divine nature. When a
person, fixes his aim as God-realization, divine nature, is revealed
in him. Some divine traits, are also aroused, because of latencies
of past births. But, a striver, does not regard those divine traits,
as his own; he thinks that the Lord has bestowed upon him, those
divine traits, by His grace. So he is not proud, of them.
Actually, divine nature, is not personal, it belongs to the
Lord. Had it been personal, a person, would have possessed it
forever. But it is not so. When a person regards it, as his own,
he has pride, which is a mark of a wicked nature. This pride,
gives birth, to all the other traits of such nature. If a person,
possesses only divine traits, he cannot be proud;of them. He is
proud of them, only when he is endowed with bad nature also.
Suppose a man is proud of truth in speech, it means, he also
tells a lie, besides speaking the truth. Thus a man, is proud of

his divine traits, regarding these, as his own, and thereby having
demoniac traits in him. When virtues, in totality are inculcated,
there cannot be any pride, of those virtues.
Divine nature is the Lord's, own. So when a devotee, depends
on Him only, His divine nature, is naturally revealed in him.
Lord Rama in the Ramacaritamanasa, declares to Saban that a
man, woman or creature that has anyone of the nine kinds of
devotion, to Him is, very loving to Him.
All the mobile and the immobile creatures, such as human
beings, gods, ghosts and evil spirits, beasts and birds, moths,
insects and creepers etc., have a desire to live, to maintain their
life-breath. This desire, denotes a satanic nature.
Even a detached and dispassionate striver, has a latent desire
to live. But he has no covetousness, for sense-objects, as his aim
is only God-realization, rather than to nourish his body.
But, when he develops his devotion to God, He becomes
dearer to him, than even his life-breath and he addresses Him, as
'the Lord of life-breath' or 'Dearer than life-breath' etc. He can
even die, for Him because he cannot bear any separation, from
God. He sacrifices, even his life happily for Him, in the same
way, as a chaste wife, at the death of her husband, bums herself
on her husband's funeral pyre willingly and happily. It means,
that when a devotee develops exclusive devotion to God, he is,
no more attached to his life, his demoniac nature, totally comes
to an end, and divine nature is spontaneously revealed, in him.
Gosvami Tulasidasa, has also mentionedin the Ramacaritamanasa,
that hidden traces of internal impurity, can never be removed
without, the water of devotion.
Link:-Having described the marks of a person endowed with

divine nature, the Lord in the next verse, discusses in brief the
marks, ofone who hankers after worldly pleasures and prosperity,

and is endowed with a demoniac nature.
~GQl~iJwrru: Q ..6&01qq ~I·

~ ~ ~ 't'IAI~q ..«'(1i{1I)$.1I
dambho darpo'bhimanasca krodhah paru~yameva ca
ajiianaril cabhij~tasya partha sampadamasurim
Hypocrisy, arrogance, pride, anger, harshness and ignorance:
these are the marks, 0 Partha (Arjuna), of him who has demoniac
(asura) nature. 4
Comment:-
'Dambhal}'-'Dambha', consists in making a show of one's
virtues, in order to gain honour, fame and praise etc., even when,
one does not possess, those virtues. It can be of two kinds:-
(i) A person may pose as a righteous, virtuous, scholarly,
wise person, even though he has no such virtues. To show more
than he possesses, to show himself as an ascetic, in spite of
being sensuous and ostentatious in, feelings and actions-s-this is
hypocrisy. (ii) He may conceal his good conduct, eat forbidden
food, and perform forbidden actions, in the company of evil
persons, in order to, win respect and praise, by pleasing them.
When a person, attaches too much importance, to his body,
life-breath, wealth, property, honour, praise and fame, he pretends,
to be what he is not and hypocrisy appears in him.
'Darpah'c-It means arrogance, pride of possessions of
riches, property, family, rank and position etc., is known as
'Darpah', Because of this feeling, a man is proud of the things,
he possesses.
'Abhimanab'-A man, has pride because of his 'egoism'.
A person may regard himself superior and exalted, because of
superiority of his physical (gross), subtle and causal bodies. He
regards himself superior; to others, because of his high caste, high
social order (Asrama), learning, influence and accomplishment,

(Siddhis .such as A1}.ima, Mahima and Garima etc.). Because
of this egoism (pridej.vhe thinks he can put the entire world
upside down.
'Krodhah'-Excitement or bumingsensation, caused in the
mind, in order to do wrong to others, is 'Krodha' (anger). It
appears, when one does something, against a man's wishes.There
is difference between 'Krodha' (anger) and 'Ksobha' (agitation,
comrriotion).When a child does a mischief, and does not obey
the parents, they scold him out of 'Ksobha', so that it may not
repeat the mischief again, while in anger, there is tendency to
do wrong, to the person with whom one is angry. -,
A man, has to repent for wrong actions which he performs,
overpowered by anger. When he is angry, he harms not only
others, but also himself. Moreover, he can do wrong to others,
only if they have to suffer it, as fruit of their wrong actions.
But, he commits a sin, and spoils his nature. His spoiled nature,
will lead him to hell and painful forms of lives.
Anger, is the foremost enemy of a person because it, abiding
in the body, destroys the body, in the same way as fire abiding
in wood, burns the wood. Everyone including the nearest and
the dearest one, is afraid of an angry man. In the twenty-first
verse of this chapter, anger has been called, as the gateway to
hell. When a man's desire is not fulfilled, anger ensues. FroITI,
anger, arises delusion; from delusion, a confusion of memory;
from which comes, loss of reason; and from loss of reason, one
goes to complete ruin (Gita2l62-63).
'Pa~yam'-It means, harshness or sternness, or a total
*Out of the two terms 'Abhimana' (pride) and 'Darpa' (arrogance) if

one is used, it includes the other term also. But when both are used together
independently 'Abhimana' denotes the feeling of superiority, because of the
internal qualities (egoism) while 'Darpa' because of the external possessions
(attachment).
]7]2 SRIMADBHAGAVADGITA [Chapter]6
negation of mildness. Swaggering or walking with an arrogant

air, is bodily harshness. Seeing with harsh eyes, is harshness
of eyes. Speaking bittet, taunting and harsh words, constitute
harshness of speech. Getting pleased by not helping other
creatures, in their .adversity is harshness of heart. Vengeance,
is harshness in dealings.
A man, with a selfish. motive, wants to fulfil his desire by
fair means or foul, without thinking, of the trouble of others. So
there remains, harshness in his mind, speech, body and behaviour.
Out of .selfishness, he even commits violence, without thinking
of its consequences. With the predominance of self-interest, a
man even commits violence. Thus he develops cruelty, in his
nature. With cruelty, the serenity of his heart goes away. In the
absence of serenity, his dealings become harsh. Thus he engages
himself, in extorting money, and harassing others, without caring
for the result.
. 'Ajiianam'-Here 'Ajiiana', denotes ignorance or lack of
discrimination. An ignorant man cannot distinguish, the real
from the unreal, virtue from sin, and duty from forbidden
actions, because he hankers after perishable worldly pleasures
and prosperity, without thinkingof the consequences. Such ignorant
people, like beasts, are given to gratify their life. What ought
to be done and what ought not to be done-they cannot know
and they do not want to know.
They regard momentary pleasures, which are born of sense
contacts, as real pleasure and so make effort to enjoy them. But
their fruit, is negative. Instead of pleasure one gets pain.* Even
then, he is not warned. He performs 'forbidden actions, in order
to get honour, praise, comfort, wealth and property etc.But,
* 0 King! people bound by husband-wife relationship etc., perform actions
in order to derive pleasure and be free from pain. But those who want to
cross the illusion, should think that their actions bear contrary fruits. Instead
of enjoying pleasures, they suffer pain; and instead of getting rid of the pain,
their pain goes on increasing (Slimadbhliga. ] ]13118).
Verse 4) SADHAKA-SANJIvANi 1713
their fruit is disastrous for him, as well as, for the entire world.
'Abhijlitasya plirtha sampadamlisurim'-O Partha, these are
the marks of a person, who is endowed with demoniac nature. *
A person, by. identifying himself with the body, has desire to
remain alive forever, and enjoy worldly pleasure. The marks
of demoniac nature, are seen, in such a person.
In the fortieth verse of the eighteenth chapter, the Lord.
declares, that there. is no creature which is free from the three
modes of nature. It proves, that every person in spite of being a
fragment of the Lord, is born having affinity with nature (prakrti).
He has the affmity of 'I'ness and mineness with the body, an
evolute of Nature; and the affmity of'Mineness', with things,
objects and persons etc., evolutes of Nature. This feeling of, 'I'riess
or 'Mineness', is the fundamental mark, of demoniac nature.
A man's relationship with prakrti, is merely assumed. So
he can renounce it. The reason is, that he (the selt), is sentient
and immutable, while prakrti is insentient and kaleidoscopic.
So, there is no real relationship between the two, it is merely
an assumed one. As soon as this .relationship is renounced, the
demoniac nature, is rooted out. A man, is.fully capable of rooting
out, demoniac nature.
The more, a man is attached to. his life-breath, the more,
demoniac traits he possesses. When wicked traits, are on the
increase, he harms others, in order to maintain his life-breath, and
to enjoy pleasure. He does not, even hesitate to commit murder.
When a man regards, the temporary as permanent, and the
unreal as real, all the demoniac traits naturally appear, in him
without any effort and they having developed a disinclination
for God, lead him to degradation.
* Here the term 'Asura'(Demon) denotes those persons who are engrossed
in the pleasures born of sense-contacts. It means that such persons instead of
having the aim of God-realization hankerafter worldly pleasures. Such persons
are 'Asura' (Demons) and their nature is demoniac nature.
Linkz-s-The Lord in the next verse, refers the fruit of both

the divine and the demoniac natures, and cheers Arjuna by
declaring, that he is born with divine nature.
~··~·~mrrl
1=11~: 'HAle{ acnqAof\illfflm:r (110:58111 ~ II
daivi sampadvlmoksaya nibandhayasuri mati
rna sucal}.sampadaril daivimabhijato'si pal}«}ava
Divine nature, is conducive to liberation and the demoniac
leads to bondage. Grieve not, 0 PaJ"l!Java (Arjuna), thou art born,
with divine endowments. 5
Comment:-
. 'Daivi sampadvimeksaya'<-When a striver, is inclined towards
the Lord with a firm determination, he develops, a disinclination
for the world. With this disinclination, evil propensities of
demoniac nature decrease, and good qualities of divine nature,
are revealed. So, he gets interested, in the Lord's name, form,
sport (pastime), virtues and life history etc.
The firmer a striver, is in his aim, the more, easily his real
affmity, which has been since time immemorial with the Lord,
is revealed to him, and so his assumed affinity with the world,
perishes. Actually, he has no connection with the world, he has
assumed his connection through his identification with the body.
He regards the body as'!', and also as 'mine'. As soon as, he
renounces this assumed affmity, the divine nature, which Ieads
to salvation, will be revealed in him.
This divine nature, is conducive not only to one's own
liberation, but also to the liberation of all beings. The Lord,
has bestowed this human body, so that a person may lead all
beings to salvation, in the same way, as the head of a family,
looks after the entire family. This human being, has been given
such a right by the Lofd, that by serving Him, he can even
Verse 5) SADHAKA-SAIi'IJIvANI 1715
control Him, A striver, should perform, virtuous actions, such as

austerity, charity, sacrifice, pilgrimage, fast, chanting, meditation,
study of sacred books and retain good company, for the salvation
of numberless beings of infmite universes, and should pray to
God, from the core of his heart, through these words, "0 Lord!
Grant exclusivedevotion and salvation, to all the beings. This
is possible only by Your grace. I can only pray to You by the
intellect, provided by You," and should offer his body, senses,
mind, intellect, wealth and property etc., to the Lord, for the
salvation of the world.* By doing so, he will realize the identity
of his possessions, with the world and his natural identity with
the Lord, will be revealed. This has been termed by the Lord, by
the expression, 'the divine nature is conducive to liberation.'
'Nibandhayasurimati'-The demoniac nature, is conducive to
bondage viz., the cycle of birth and death. So long as a striver,
does not remove his egoism, his virtuous actions, will not lead
him to salvation, even these may lead him to higher regions.
It means, that so long as, he has the desire to maintain his
body, and to enjoy sense-objects, in his ego the divine traits,
superimposed on himself, will not lead him to salvation, though
they may bear some pleasant fruit.
The seed of a plant grows, into the tree and fruit of the
same category. Similarly, virtuous actions performed by a striver,
who has past worldly influences, will bear mundane fruit, in the
form of accomplishments, such as 'AQima' and 'Garima' etc., and
higher regions, such as the realm of Brahms, but they cannot
lead to, salvation (Gita 8/16).
Now the question arises, as to how a man, should
attain. salvation. The answer. is, that as a roasted or boiled
seed, does not germinate, siinilarly, when a striver only has
the aim of God-realization, all the worldly seeds perish, his
* The feeling that all beings should attain salvation is the Lord's divine
nature, it is not one's own. It is only the Lord Who is one's own.
egoism changes, and he attains salvation.

A person, has attachment for his body, and life-breath, so
that he could go on living happily and enjoying honour, praise
and pleasure etc. It is because of this attachment, that he cannot
attain salvation, because attachment to the modes of nature, is the
cause of birth, in good and evil wombs (Gita 13/21). It means,
that he being attached to nature (prakrti), may go even to the
realm of Brahma, but will not be free, from bondage.
I A Vital Fact I
The Lord, in this chapter, has mentioned three fruits of
demoniac nature. Here in this verse, He mentions the first fruit,
as bondage. The worldly minded people, who perform actions,
with a desire for their fruit, (as described in the verses from the
forty-one to the forty-fourth of the second chapter and also in the
twentieth and twenty-first verses of the ninth chapter), also belong
to the category of those, whose actions are conducive to bondage.
The intellect of those, who hanker after worldly pleasure and
prosperity, is many branched i.e., their desires are endless. They
perform actions, in order to fulfil their desires, which result in
rebirth (Gitii 2/41--44). Similarly, those, who perform sacrifices,
in order to gain heavenly pleasure, enjoy heavenly pleasure, being
purged of their sins, which were obstacles to the attainment of
heaven, having enjoyed extensive heavenly world, return to the
world of mortals, on the exhaustion of their merits (Gita 9/20-21).
Now a question arises, that a striver who falls from Yoga
(Glta 6/41), goes by the saine path of the dark fortnight, as a
person, having desire for fruit of actions, goes (Gita 8/25); so
the path of a striver, who falls from Yoga, should be conducive
to bondage. The answer is, that a striver who falls from Yoga,
has no bondage, because in the previous human life, his aim
has been to realize God and because of some lust (desire) or
unconsciousness or excessive pain, he had to go to heaven etc.,
Verse 5] SADHAKA-SAfUIVANI 1717
instead of realizing God. So the term Yogi, has been used for
them (Gmi 8125), otherwise persons who perform actions, for
their fruit cannot be called, Yogis.
The second fruit, is that people of demoniac nature, fall
into a foul hell (Gita 16/16). Those who, being overwhelmed
with desire, commit sins and injustice etc., go to hell, such as
'Kumbhipaka' etc.
The third fruit of demoniac nature, is that those evil-doers,
are hurled into the wombs of demons and then they go to most
abominable type of existence, (Gita 16/19-20).
'Ma sucal) sampadariI daivimabbijato'si paI}4ava'-Divine
nature, leads to salvation while demoniac one, leads to bondage.
Lord Krsna, explains to Arjuna, that he is born with a divine
nature, so that he may not doubt, whether he is born with divine
nature, or not.
A striver, having attained divine nature naturally follows
the path of Action, Knowledge or Devotion. All the sins of a
Karmayogi, through actions and those of a Jfianayogi, through .
the fire of wisdom, are destroyed (Gmi 4/23,37). But the Lord
destroys, all the sins of Bhaktiyogi (GiHi 18/66); and delivers
him from, the ocean of birth and death (GiHi 12n).
'Ma sucal)'-Lord Krsna, in the third verse, addresses Arjuna
as 'Bharata', in the fourth verse as 'Partha', and in the fifth verse
as 'Pandava', in order to encourage him. By addressing him as
Bharata, He means to say, that he belongs to an excellent family;
and by addressing him as Partha, he says that he is the son of
Prtha (Kunti), who served even those who had feelings of enmity
towards her. And by addressing him as Pandava, he wants to
emphasize, that he is the son of a righteous and noble father,
Pandu, Thus because of his excellent family, noble and virtuous
parents, he possesses a divine nature. So he should not, grieve.
In the Gita, the Lord has used the expression 'Ma sucah'
(Grieve not), two times, once here and once, in the sixty-sixth
1718 SRiMADBHAGAVADGiTA (ChapterJ6
verse of the eighteenth chapter. The Lord, by using it two times,

wants to assure him, thathe should not worry, either about the
means or the end. He possesses the means, as he is endowed
with divine nature (16/5) and he need not worry about the end,
because He will liberate him, from all sins (18/66). The Lord,
through the medium of Arjuna, assures all strivers, that they need
not lose heart by thinking that they do not possess virtue, and so
they will not be Iiberated;: from the cycle of birth and death.
Persons, who possess divine nature always think of attaining
salvation, in favourable, as well as unfavourable circumstances,
When Lord Krsna, placed the chariot between the two armies,
Arjuna, seeing all his relations there, was filled with compassion
and sadness, and he expressed his reluctance to fight. He thought,
that sin would accrue to him, by killing his kinsmen, in the war.
Thus, he was filled with attachment or delusion, for the family
which is of demoniac nature and also, thought of the fear of sin,
an obstacle to salvation, which is divine nature.
According to Arjuna, it was a sin to resolve to fight (1/45).
Time and again he asked Lord Krsna, to tell him of his duty, so
that he could attain, to the highest good or salvation, as he was
confused (217, 3/2, 5/1). This shows his divine nature. On the
contrary, Duryodhana etc., and the members of the rival army,
saw no sin in the destruction of the family (1/3S). So Arjuna,
possessed divine nature, from the very beginning.. Attachment or
delusion, the demoniac nature seen in Arjuna was a temporary
phase, of his life, which was destroyed through the Lord's grace
(ISn3). So here, Lord Krsna, advises Arjuna not to grieve.
Arjuna, does not feel that he is endowed, with divine
nature. So, Lord Krsna says, to him, "Grieve not, because you
are endowed with divine nature." The reason is, that noble men
do not behold virtues in them, when they become totally free,
from vices. As collyrium applied to eyes, cannot be seen, by the
eyes, because it identifies itself, with the eyes, similarly, those
VerseS] SADHAKA-SANJlVANI 1719
* The liberated souls being detached from the perishable get established
in imperishable God. Being established in the real (God), virtues automatically
prevail in them. These perfected souls rise above the divine traits which are
ideal for strivers.
1720 SRDMADBHAGAVADGITA [Chapter 16
sinner, possesses virtue to some extent. As soon as; divine nature

manifests itself, demoniac nature, comes to an end, because divine
nature, is imperishable, as it belongs to the Lord, while demoniac
nature, is perishable as it pertains to the world.
A man, being a fragment of God, Who is Truth, Consciousness
and Bliss solidified, and has a desire to live, to know and to
be happy. But, he wants to live with the body, wants to know,
with the intellect and wants to be happy, with the help of the
body and senses. He wants to fulfil these desires, through the
perishable world.
Thus because of his attachment to life-breath, he possesses
demoniac nature.* There.is one vital point, which needs special
attention. He has a desire to live, it means that he (soul), can live
alive. He (soul), being a fragment of the Lord, is imperishable
but by having affinity of 'I'ness and mineness with the body,
he assumes the death of body, as his own death. Similarly, he
wants to be wise, with the help of the intellect, and he has a
desire to be happy, and maintain his name and fame, even after
his death by identifying himself, with the body. But the intellect
and the body, are perishable and insentient, while he (soul) is
imperishable, and sentient. So, how can the perishable (unreal)
and insentient, provide knowledge, (wisdom) and happiness, to the
imperishable (real) and the sentient? Thus when he is connected
with the unreal, he, in spite of being an embodiment of Truth,
Knowledge and Bliss, has desire to live, to gain knowledge
and to be happy. He wants these desires, to be fulftlled by the
perishable world. Thus demoniac nature is manifested, in him.
But when he renounces his affinity with the unreal, the demoniac
nature perishes, and divine nature, is revealed in him.·
*When a man identifies himself with the body he is attached to the life-
breath by having the desire to live happily. This identification gives birth to
the demoniac nature. Therefore the embodied who are mentioned in the Gitii
by the terms 'Dehavadbhih' (12/5) and 'Dehinam' (3/40; 14/5,7), should be
included among those who possess demoniac nature.
When a person,wants to develop divine traits in him, by making

effort through devotion, meditation, good company and study of
sacred books etc., as a part ofhis duty, he cannot develop these
fully, because whatever is gained by effort is. not natural, but
is artificial. Moreover, he develops pride, that he has developed
these virtues, by his efforts. This pride, is a demoniac trait, which
is the root of all evils, and which nourishes evil. Pride persists,
in spiritual practice, which is done by effort. When he fails to
cultivating the divine traits, he accepts, that it is beyond his
control. But, when he realizes, that attachment for the perishable,
is the root of demoniac nature, he renounces, this attachment. In
that case, divine nature reveals itself in him, because he being
a fragment of God, automatically possesses it.
There is one more vital point, which needs attention. A man
cannot totally renounce, divine traits. How to know this fact?
If a man, decides to speak the truth, he could speak the truth,
throughout his life. But if he decides to tell a lie, even for a day,
he cannot do so. If someone asks him; whether he is hungry, and
he tells a lie, by saying that he is not, he will, have to face a lot
of difficulty. But if a person takes an oath, to tell a lie, even if
he dies, his oath will prove to be true. Similar, is the case with
other divine traits, because all of these are eternal, and natural.
A striver, has only to renounce his attachment for the perishable,
because attachment to it is assumed, not natural.
Demoniac nature, is unnatural, it appears and disappears, while
divine nature is natural. If a man has bad conduct, everybody
asks him, why he is behaving, badly. But, no one asks him the
reason, when his conduct, is good.
Arjuna specially, possessed divine nature. So Lord Kr~J.1a
asked Arjuna, whence this unmanliness came upon him (2/2-3). It .
means, that this unmanliness (weakness) was not naturally present,
in him. So Arjuna asks Lord Kr~J.1a, the means to attain to the
highest good or salvation (2fT; 3/2; 5/1), even in the battlefield.
1722 SRIMADBHAGAVADGITA. [Chapter16
It shows, that Arjuna, possessed divine nature, otherwise how

could he reject the offer of Urvasi, a heavenly damsel, outright?
Therefore, assuring Arjuna, Lord Krsna, asks him not to .grieve,
because he is born, with a divine nature (16/5).
A feeling of egoism, is born out of the identification of the
real, with the unreal. A man performs, virtuous or evil actions,
having egoism. When he follows the spiritual path, there remains
predominance, of the real in egoism, while there is predominance
of the unreal, when he .follows a mundane path. Divine nature,
is revealed in a person; when there is predominance of the self,
arid demoniac nature goes on aggravating in him, during the
predominance of the non-self. This human body, has been
bestowed upon him, to enable him to be free, from demoniac
nature. Every human being, is independent and strong to get rid
of it. It is because of a person's affinity with .the perishable,
that he cannot get rid of it.
A man (soul), identifies himself with matter. Actually,
there is no desire in a man (pure soul), desire abides, only in
the unreal portion of ego. But the soul is said to be, the cause
of experience of pleasure and pain (13/20). Actually, the soul
is not the cause, but the soul seated in nature, becomes an
experiencer (13/21). Actually, the unreal (insentient) undergoes
modifications, such as pleasure or pain. But, because the real
(sentient), has identification with the unreal. So, the real has to
experience, pleasure and pain. As, after marriage wife's needs
become the husband's needs, similarly, the soul by identification
with, body and thus assuming itself, as a doer has to become the
experiencer of pleasure and pain, while all actions are performed
by nature (3/27, 13/29). In effect, when a man has a desire for
God-realization, there is predominance of the sentient (real), but
when he has a desire for the mundane, there is predominance, of
the insentient. The predominance of the sentient, gives birth· to
divine nature, while predominance of the insentient, gives birth
Verse 5] SADHAKA-SMUNANi 1723
to demoniac nature. The sentient in spite of its identification with

the insentient, has a desire for truth, consciousness and bliss.
All the worldly desires, are included in these three desires (to
live forever, to know all, and ever to remain happy). But man
commits an error, that he wants to satisfy these desires, by the
insentient (world).
The sentient, has assumed its identification with the insentient
and it has also accepted, the demoniac nature. The sentient, always
remains uniform, without undergoing any modification, while
nature (the insentient) undergoes, continuous modifications. If
the self (sentient), does not assume its affinity of 'I'ness and
mineness, with nature, it is free. Thus affinity of the sentient, with
matter, and the demoniac nature born of this affmity, are one's
own creation. Had the demoniac nature been in the self, it would
not have perished, because the self is imperishable. No question
would have been raised, to renounce demoniac nature. In spite
of being perishable, it appears to be imperishable, because of its
affinity with the imperishable. Therefore, a man can renounce,
demoniac nature and can realize, God (16/72).
As soon as, a man inclines towards God, sins of his millions
of births (the demoniac traits), perish. The reason is, that he has
accumulated these sins, by assuming affinity with nature. The
result of this assumed affmity, is that he has to take birth, in
good and evil bodies (13/21). Actually, he neither acts, nor gets
contaminated (13/31).
The realization of this truth means, to see inaction in action,
and action in inaction. It means, that he remains detached, while
performing actions and performs actions, remaining detached i.e.,
he remains detached, whether he performs actions or not. Such a
man is wise, among men (4/18). He who is free from the notion
of doership, and whose intellect is not tainted i.e., he has no
desire, though he slays all people, he does not slay, nor is he
bound (by his action) (18/17). Arjuna asked Lord Krsna, "By
what, is a man impelled to commit sin?" Lord Krsna replied,

"It is desire" (3/36-37) which impels a man to commit sins. A
man, by identifying himself with a body, has a desire for worldly
pleasure and prosperity. * So this attachment to the matter is the
cause of demoniac nature. If he is not attached to it i.e., he does
not attach importance to it, his divine nature is self-evident. So
Lord Kr~Q.a assures all the strivers, through Arjuna, that they
should not grieve and worry, if they see demoniac nature in them,
because they naturally possess divine nature also (Gita 16/5).
The Lord means, that a strlver should never be disappointed,
in the spiritual path, because being a fragment of God he
automatically possesses divine nature. When a striver, aims at
God-realization, divine nature, is automatically revealed, in him.
The Lord has bestowed this human body by His grace, so that
human beings may realize Him. So, if they have no will of their
own but identify their will, with that of the Lord, they by His
grace, attain salvation automatically.
Appendix-On one side of the soul, there is God while on
the other side, there is the world. When a man (the soul), has an
inclination to God, heis endowed with divine nature; and when he
has an inclination to the world, he is endowed with the demoniac
nature. In divine nature there is non-atheism while in demoniac
nature, there is atheism. Though all the spiritual disciplines
(Karmayoga, Jfianayoga and Dhyanayoga etc.,) for salvation are
included within the divine nature-'daivi sampadvimoksaya' , yet
in the divine nature there is predominance of devotion. Therefore
the Lord in the topic of devotion declares-
mahatmanastu mam parfha daivim prakrtimasriffil}.
bhajantyananyamanaso jiiatva bhiiffidimavyayam
(GIra 9/13)
* No one wants to be 11 guilty because a guilty is insulted, rejected and

blamed by the society here, while hereafter he has to go to hells and take birth in
eighty-four lac forms of lives. But a man being overpowered by desire, hom of
the attachment to the perishable, performs forbidden actions which bear adverse
fruit and the man becomes a defaulter and a sinner (against his wish).
"0 Arjuna! The great Souls who possess divine nature,

knowing Me as the sole and prime cause of creation and as
imperishable, worship Me constantly with undivided mind."
Ahead also the Lord declares-'mamaprapyaivakaunteya '
(16120). Within devotion all the means for salvation are included.
Those who love their life-breath and look upon the maintenance
of the life-breath as their highest goal are endowed with the
demoniac nature. But those, who regard God as more loving
than their life-breath, are endowed with divine nature.
Performance of actions to comfort others or the desire to
comfort others is 'sentience' while performance of actions for one's
own comfort or desire for one's own comfort, is 'insentience'.
Adoration and meditation also for one's own happiness, for a
peaceful life and for honour and respect is also insentience. When
there is predominance of the sentience, the man is endowed with
the divine nature; but when there is predominance of insentience,
the man is endowed with the demoniac nature.
The root-evil is one which gives birth to all demoniac traits
and the fundamental virtue is also one by which all the divine
traits are revealed.The fundamentalevil is-to accept the existence
and value of the body and the world and to get attached to
them. The fundamental virtue is-to accept the existence and
value of God and to be attached to Him. The fundamental evil
and the fundamental virtue, appear in different forms because
of different situations.
So long as evils persist with virtues, the virtues appear to
be valuable and a man is proud of them. IT a person gets rid of
evils totally, he is not proud of his virtues. Pride is the root of the
demoniac nature. It is because of pride that a man feels that he is
superior to others-this is his demoniac nature. It is because of
pride that even the divine nature intensifies the demoniac nature.
When evils don't persist with virtues, then virtues are not valued
by him and he is not proud of them. As a striver does not value
1726 SRIMADBHAGAvADGITA [Chapterl6
his virtues, so his attention is not diverted to his virtues and thus
he gets non-plussed.* Arjuna's attention was also not diverted to
his virtues and so he was perturbed that he did not possess divine
traits. In such a situation to remove his grief, Lord Krsna asks
him not to grieve because he is born with divine nature-s- 'rna
sucal). sampadarn daivimabhijato'si pandava'.
Link:-All beings, possess sentient and insentient portions.

Some ofthem, having a disinclination for the insentient, are inclined
towards the sentient (God), while some having a disinclination
for God, hanker after the insentient (pleasures and prosperity).
Thus, they belong to two different classes, which are described,
in the next verse.
ID" ~dfl4f~sf~~CI ~~~ I

~ fq~,(~I: mm ~ 'tfI'W 1l ~ II ~ II
dvau bhiitasargau loke'srnindaiva isura eva ca
daivo visiarasaI, prokta asurarn partha me snm
There are two kinds of beings, in the werld-s-the.dtvlne and
the demon-like. The divine, has been described at length. Hear
from Me, 0 Partha (Arjuna) of the demon, in detail. 6
Comment:-
'Dvau bhiitasargau loke'smindaiva asura eva ca'-The Lord
declares, that here are two types of beings-the divine and the
demon-like. He means to say, that all beings have a sentient
portion of Him, and the other insentient one of prakrti (matter)
* Once a sage being perturbed said to me, ''I have no faith in the Glta,
what will happen to me? Because the Lord in the Gita has declared that he
who is devoid of discriminative insight, has no faith, is ofa sceptical nature,
perishes." I asked him, "In which book is it mentioned that a man who has
no faith, perishes?" He replied, "In the Gita." Thtm I said, "When you are
getting perturbed by reading the Lord's utterance in the Glta, then is it not
your faith in the Gita?" Hearing this, he was pleased.
Verse 6] SADHAKA-SAfuIvANI 1727
(Gita 10/39; 18/40). When the sentient has an inclination for

the insentient, a person develops demoniac nature, but when he
having a disinclination for matter; is inclined towards the Lord,
divine nature is aroused in him.
The term 'Deva', denotes God. So all the means, which are
conducive to God-realization are known as, divine endowments
(nature). As He is eternal and imperishable, so the methods of
His realization are also eternal (Gita 4/1).
The term 'Bhiita, includes-human beings, gods, demons,
beasts, birds, insects, moths, plants, creepers, evil spirits etc. But
human beings, have a discrimination to renounce, demoniac nature.
So they should renounce it, totally. As soon as, they remove it,
divine nature is automatically revealed in them.
It is mentioned in the scriptures, that human beings possess
both the divine and demoniac natures. Even the cruelest butcher,
possesses kindness, because a person being the fragment of the
Lord, possesses divine nature automatically; while he develops
demoniac nature in him, because of his attachment, for the
perishable. Strivers, who follow a spiritual path, from their hearts,
feel hurt, when they fmd demoniac nature, in them and they
try to get rid of it. But strivers, who in spite of being engaged
in devotion and adoration, hanker after worldly pleasure and
prosperity, are not strlvers indeed, because even the vilest sinner
automatically possesses, both divine and demoniac natures.
A point needs special attention. A person, performs actions
according to his egoism and his actions strengthen his egoism. 'I
am truthful'-this conviction is centred in man's ego, and so he
speaks the truth, and this truth strengthens his egoism, that he is
true. Thus, he cannot tell a lie. But a person, who regards himself
as worldly and hankers after worldly pleasure and prosperity,
tells a lie and thinks, that in the modern world falsehood, is
inevitable and indispensable. So, having such feelings in his
'ego', he regards it, impossible to get rid of evil and vice.
1728 SRIMADBHAGAVADGiTA [Chapter16
A man, being a fragment .of God, has virtuous feelings, while

having feelings of egoism, and attachment, he develops evils.
But evil feelings cannot destroy virtuous feelings totally, because
the latter are real and the real, never ceases to be (2/16). On
the contrary, evil feelings are born of bad company and
whatever is born, is .surely to perish, because the unreal has no
existence (2/16). A person, whose aim is God-realization arouses
virtuous feelings, and performs virtuous. actions, and. so his
evil feelings, disappear. But he, whose aim is, to enjoy worldly
pleasure and prosperity, develops evil feelings and performs evil
actions, his good feelings are covered.
The term 'Loke'smin', denotes that a person, gets several
rights, on this earth. On this earth, particularly, India is the
most pious land. Even the gods praise, persons who are born,
in India.They are more blessed than the gods, because, the gods,
have a yearning for the good fortune of human life, which the
Lord having been pleased, has offered human being in India. A
man, can attain salvation only, in this human life. So he should
arouse divine nature, cautiously. The Lord, by His special grace,
has granted this human body..The Lord has also offered men all
the resources, including discrimination, to attain salvation. So the
term 'Loke'smin', specially denotes human beings. But the Lord,
is equally present in all beings (Gita 9/29). Where there is God,
there is His divine nature. So the expression 'Bhiitasargau', has
been used. It means, that all beings can follow-the spiritual path.
Human beings, who are absorbed in evil actions, are more
guilty than those of sinful births-pariah, beasts, birds, insects
and moths etc., because the latter, being purified of sins as a
result of their past actions are going towards higher births, while
the former are degrading themselves, by committing new sins.
But the Lord, declares that even such sinners by worshipping
Him, with exclusive devotion, can attain eternal peace (9/30-31).
Similarly, the most sinful of all sinners, crossing all sins by
Verse 6] SADHAKA-SArluiV ANI 1729
a raft of knowledge, can attain salvation (4/36). It means, that

when even the vilest sinner, can attain salvation, and those
of sinful births, can also attain salvation. So the term 'Bhiita'
(beings), has been used.
There are several incidents, which show that besides human
beings other beings, such as birds and beasts etc., also possess
divine nature. * Several dogs, are heard observing fasts. At
Gorakhpur, a black dog accompanied a group of devotees, who
chanted the Lord's name and sat at place, where divine discourses
were held. At Svargasrama, Rsikesa, a snake was seen under
a banyan tree. A saint asked it to stay, and he narrated the
whole of the Glta. The snake listened to it calmly. When the
text was over, the snake disappeared and was never seen again.
Thus birds and animals also possess, divine nature, because of
past impressions, but they, unlike human beings,have no
* In Siintiparva, a section of the epic, Mahabharata there is a story.
Sakunilubdhaka was a hunter, who used to kill birds and beasts. One day he
could get nothing to eat, by hunting. Suddenly the sky was overcast and there
was a downpour. So he sat under a tree. On that tree, there lived a couple of
pigeons. Both of these had flown away to pick up food. The female pigeon
flew back earlier, because she got drenched. She was shivering and so she fell
down. The hunter put her, into his cage. The pigeon came back and finding
his partner missing, began to lament. Hearing his wail she said, "My lord,
why are you lamenting? You should discharge your duty, by welcoming a
guest by removing his cold and satisfying his hunger. I am lying here in the
cage." Hearing her words, the pigeon gathered dry leaves and wood, brought
a burning stick and put it on the dry leaves. The hunter got warmth. He said
to the pigeon, "1 am hungry. What should I do?" The pigeon said, "You are
my guest. I shall make arrangement to satisfy your hunger." He thought over
it and finding no other remedy, he took three rounds of fire and jumped into
it. Seeing his sacrifice, the hunter thought that he was very cruel and sinful,
while the bird was virtuous. He determined never to commit such sins, in future.
So he freed the she pigeon. She lamented over the death of her husband, and
finding herself alone, jumped into the fire. A celestial car, moving in the air
arrived, and both of the pigeons, went to heaven.
Seeing bothof them going in the celestialcar, the hunterthrew his weapon away
and decided to be engaged in devotion and adoration, which led him to salvation.
1730 SRIMADBHAGAVADGITA [Chapter lf
discrimination, to develop divine traits.

A human being, has been bestowed upon this human body,
so that he may protect all the moving and unmoving beings, such
as beasts, birds, herbs, plants and creepers etc., and specially
the 'Sattvika, animals, birds and herbs etc., because these develop
divine nature, in us. The cow is sacred and adorable. Its churned
butter, is used in sacrifice (yajiia) which causes rain. Rain produces
food, from which living beings come forth. Out.of those beings,
human beings, need bullock for farming. These bullocks are born
of cows. Butter and milk of cows, nourish our body and mind.
So we should protect the cow as mother. Similarly, herbs remove
diseases and nourish the .body. So, we should also protect these,
so that our life may be pure, here and hereafter.
'Daivo vistaraSaI) proktal}.'-Lord Krsna, declares that He has
described divine nature, at length. In this chapter, He has described
the twenty-six signs (nine in the first verse, eleven in the second
verse and six in the third verse) of him, who is endowed with
divine nature. He has also described it, in the signs of him who
has transcended, the three modes of nature (14/22-25), (in the
twenty virtues of Jfianatknowledge or wisdom) (1317-11), in
the marks of a God-realized devotee (12/13-19), in the marks
of a Karmayogi (617-9) and in the marks of a man of steadfast
wisdom) (2/55-71).
'Asuraril partha me Sfl.lU'- The Lord, asks Arjuna to hear
from Him, in detail, the nature of demoniac beings (Asura); who
are given to sensuous life .
.Appendix-The divine and the demoniac-the creation of
these two kinds of beings is worldly because it is in the human
world. In the unworldly entity both these don't exist. The means
are both-worldly and unworldly but the end is unworldly only.
The unworldly entity is all pervading, endless and limitless. The
worldly entity is also within it. In fact the worldly entity has
no existence. All is only unworldly. The soul has sustained the
world-c-'yayedam dharyate jagat' (Gila 7/5). It means that as

long as, from the view-point of the Self, there is existence of
the world, the world appears to exist. But when the existence of
the world comes to an end, all remains unworldly, as it really
is~'Vasudeva1). sarvam', 'Sadasaccaham' (viz., 'All is God', 'I
am the real as well as the unreal').
Link:-Now the Lord, describes the order* of development

of demoniac nature, in the next verse.
~ ~ ~ ~ \iRT ";f fClS;u«u: I

";f ~ -;nftr "41 i:U ~) ";f ~ ~ ~ II \9 II
pravrttim ca nivrttim ca jana na vidurasural}
na saucam napi cacaro na satyam tesu vidyate
The demoniac do not know, what to do (pravrtti) and what to
refrain from (nivrtti), Neither purity, nor good conduct nor truth,
is found in them. 7
Comment:-
'Pravrttim ca nivfUiril ca jana na vidurasural,1'-In the self-
willed and unrestrained environment, and due to the influence
of modern education and fooding of today people do not know,
what to do and what to refrain from. They do not want to know
it. If anyone explains it to them, they regard him as a fool, and
laugh at him. They think that they themselves are wise. Some
people know what to do and what to refrain from. But having
* Human beings possessing a demoniac nature, because of lack of fine
breeding, do not know, what should be done and what should not be done, what
is purity and what is impurity of body, food, speech and behaviour. They do not
know the difference, between falsehood and truth. So they become disinclined
towards God, What is truth. Then they do not believe in God, righteousness
(Dharma), and do not follow their ordinance. They consider the creation to
be evolved through mutual contact of men and women, brought about by lust.
Thus these atheists, inflict pain on others and themselves, suffer a downfall.
predominance of demoniac nature, they do not translate their

knowledge, into practice.
Now the question arises, how to know what to do, and what
to refrain from. These can be known through a preceptor, saints,
scriptures and thoughts. Discrimination, is also aroused in adversity,
as well as, by beholding saints and going on pilgrimages.
Every being possesses discrimination. Human beings, have the
ability and opportunity to develop it, while, other beings do not
possess ability and get an opportunity to develop discrimination.
Birds and beasts etc., possess discrimination, which is confmed
to their bodily maintenance. Human beings by applying their
discrimination, can rear other beings and by renouncing evil
conduct and action, can possess good conduct and perform,
virtuous actions, as they are free in doing so, while birds and
beasts etc., are not free, because they take birth, to bear the fruit
of their past actions,
Persons, who believe in the theory 'eat, drink and be merry',
do not, realize, what they should do and what they should, refrain
from. In them like animals divine nature remains concealed. The
Lord has called such persons, also 'Janah (men), because divine
nature can reveal itself, in them.
From the term 'Janah' (men) (16n), to the expression
'Naradhaman' (worst among men), the Lord has not used any
term denoting men, in between. It means, that these men, who
in spite of having ability to renounce their demoniac nature, and
to possess divine nature, do not do so, and do not deserve to be
called, men. They are inferior to beasts and creatures, living in
hell, because they are accumulating sins, which will hurl them
into hell and the wombs of demons (16/16,19) while beasts and
creatures of hell by suffering the fruit of their sins, are moving
to higher regions.
The Lord, while describing the signs of persons endowed,

with demoniac nature, instead of using the adjectives, beastly etc.,
has used 'Asubhan' (impure or inauspicious) and 'Naradhaman'
(worst among men), because they are more sinful than beasts
etc. The Lord, by using the term 'Narah' (man), in the twenty-
second verse of this chapter explains, that only he, who being
free from lust, anger and greed, (the three gates to hell), works
his own salvation, and deserves to be called, a man. The same
fact, has been explained, in the twenty-third verse of the fifth
chapter, by the term 'Narah',
'Na Saucaril napi cacaro na satyarit tesu vidyate'-Those who
are endowed with demoniac nature, have not the least idea, of
what purity is. They do not know, how to behave with parents
and elders etc. They do not speak the truth and their conduct, is
impure. They do not think of truth and purity of conduct, because
the aim of their life, is to lead a luxurious life. So, they always
hanker after, worldly pleasure and prosperity.
The Lord, in the forty-fourth verse of the second chapter,
declares that those, who perform Vedic rites, in order to enjoy
pleasure and prosperity, cannot have the determinate intellect,
concentrated on God. Then, how can those, having a predominance
of demoniac nature i.e., hankering after pleasure and prosperity
by foul means, have a determinate intellect, to attain Him?
Appendix-In the order in which men are endowed with
the demoniac nature, in the same order light of discrimination
disappears. When men endowed with the demoniac nature adhere
to pleasures, they can't know what they ought to do and what
they ought not to do. Their ni~tha (faith) is not even worldly,
then no question arises of its being unworldly. Their ni~tha paves
the way to hells.
The men endowed with demoniac nature look upon the
maintenance of their life-breath as the highest goal. Therefore
they think only of their own happiness, comforts and self-interest.
They are inclined to perform those activities which provide them

comfort and happiness and they don't do any activity which may
provide them pain and which do not serve their self-interest. In
fact the scripture is the authority in determining what ought to be
done and what ought not to be done (Gita 16/24). But because
of deep attachment with their bodies and life-breaths, the men
possessing the demoniac nature, don't obey the injunction of
the scripture, in what ought to be done and what ought not to
be done. Because of their demoniac nature they don't listen to
the gospel of the scripture and even if they listen to it, they
can't understand it-'yatanto'pyakrtatmano nainam pasyantya
cetasah' (Gita 15/11).
Link:-Those, who lack discrimination, purity, good conduct

and truth, possess an atheistic outlook, which is described, in
next verse.
~*
3i q \( W HOi"iff . fCfi q::tOl (q:i I q"~«Cfi '( II ~ II
asatyamapratistham te jagadahuranisvaram
aparasparasambhutam kimanyatkamahaitukam
They say, 'The universe is truly unreal having no moral basis,
is without God, and born of mutual union, brought about by lust:
what else?' 8
Comment:-
'Asatyam'-Persons possessing demoniac nature and
atheistic outlook, say that this universe, is without truth and
reality. According to them, virtuous actions, such as sacrifice,
chanty, penance, meditation, study of scriptures, pilgrimage and
fasts etc., are unreal and deceptive.
'Apratlstham te jagadahuranisvaram'-The believers, believe
in Dharma (righteousness), God and rebirth etc., while atheists
Verse 9] SADHAKA-SAi'UIv ANI 1735
do not believe in these. They say, that there is neither virtue

nor vice, in this universe. They hold that the universe is without
God. They do not believe, in His existence. So, for them there
is no question of a creator and controller of the universe. *
'AparasparasambhiitariJ. kimanyatkiimahaitukam'- They
believe, that sexual passion of men and women, is the sole
cause, of the entire universe. There is no need of any Lord,
or actions of the past etc., in its creation i.e., there is no Lord,
Who dispenses the fruit of actions of an individual, according to
virtue and vice. According to them, those who regard the Lord, as
creator of this universe, are hypocrites and they cheat, the universe.
~~'ffi!;'f!f4~~
Link:-The Lord, in the next verse describes the view and
the .conduct of such atheists.
;:cel(i'fI"1).s~444: I
~ 'ifllffl~: II ~ II
etarild~timava~t:abhya nastatmano'lpabuddhayah
prabhavantyugrakarmanah k~ayaya jagato'hital}
Holding fast to this view, these perverted 8IOuis of false
understanding, and cruel deeds, not believing in the eternal soul,
appear as enemies of the world, for its destruction. 9
Comment:-
'Etarii drstimavastabhya'<-people possessing demoniac nature,
do not know what to do and what to refrain from. They do not
possess, either purity or good conduct, or truth. They do not
believe, that there is a Lord, who dispenses the fruit of actions
of an individual, according to virtues and vices. They hold fast,
to this atheistic view.
* The term 'Anisvara' means that they don't believe in the existence of the
Lord. It means that the Lord exists but they don't believe in His existence. So
they are obsessed with innumerable cares (16/11) while the believers possessing
a divine nature remain carefree and fearless.
'N~tatman~'-They 'do not believe in the existence of a

soul. They are materialists. They believe, that there is no sentient
element, as such, it is merely a mixture of materialistic elements,
in it sentiency develops in the same way as a mixture of catechu
and lime, produces redness. So, they are totally disinclined towards,
sentient (soul). Thus they are ruined, and they lose all chances,
of attaining self-realization.
,Alpabuddhayal;t'-Their understanding (discrimination), is
weak, Their intellect, is concerned only with sensual pleasures.
They believe in 'eat, drink and be merry'. They cannot distinguish,
between the real and the unreal, virtue and vice, good and bad
conduct. They have no conception of a soul or the Supreme
Being, as their understanding in spiritual matters, is clouded.
But their intellect is sharp, in amassing wealth, and enjoying
worldly pleasures.
'Ugrakarmanah--They perform cruel deeds, such as murder
etc., because, they are not afraid of God and scriptural ordinances.
But, they are afraid of thieves, robbers and government officers.
'Ahitil}'-Theyare, engaged in doing evil, to others and
they derive pleasure out of it.
'Jagatah ~ayaya prabhavanti'-They apply their power,
prosperity and position etc., for the destruction, of other people.
They cannot tolerate the progress, of other people. For their
selfish motives, they indulge in violence, murder and usurpation
etc., without thinking of the pain, which they inflict upon others.
Such demoniac people, kill birds and animals, and eat them.
Link:-The evil ways of such atheists, who are filled with

insatiable desires, are described in the next verse.
Chlqqlf~ ~ ~: I
tt1~I~J~1(C110(0fC(~I~I;gClR~: II ~ 0 II
kamamasritya duspuram dambhamanamadanvftah

mohadgrhitvasadgrahanpravartante'sucivratal.t
Sheltered behind insatiable desires, full of hypocrisy, pride
and arrogance, believing false tenets through delusion, they act
with impure resolve. 10
'Kamamasritya duspuram'<-These people, endowed with
demoniac nature, harbour insatiable desires, in their hearts. They
believe that without desire a man, becomes just like a stone and
he cannot progress. They do not believe in God, in fortune and
in world hereafter.
\
How to satisfy those desires? The Lord explains:-

'Dambhamanamadanvitah'e-They are full of hypocrisy,
pride and arrogance. They pretend to be, what they are not, in
order to gain wealth, honour, praise and prestige etc. This is
hypocrisy. 'Mana' or pride, consists in regarding oneself worthy
of honour or adoration, because of one's superiority complex.
'Mada' or arrogance, consists in remaining intoxicated with one's
possessions-intellect, merit, learning, wealth and power etc.
'AsucivratiQt'-They make impure resolves, such as setting
fire to villages cow pens and murdering people etc. They regard,
purity of food, conduct, caste and social order (asrama), as
hypocrisy. They resolve that they will not listen to the name
and glories of the Lord, and they will not go on pilgrimages
and so on.
Robbers also have such resolves, because they do not want
to rob people of their riches, without injuring them.
'Mohadgrhitvasadgrahan'-They embrace wrong ideas,
through delusion. Delusion consists in conceiving, as right what
is wrong, and following a path contrary to truth (Gita 18/32).
They do not follow, the ordinances of the scriptures, the caste and
the family. They go contrary, to what is right, good or truthful.
Their intellect becomes, so mean, that they do not consider, any
duty towards their parents and they indulge in falsehood, fraud
and forgery, in order to hoard money.

Appendix-'Kamamasritya duspiiram' -In the third
chapter also the Lord declared that desire is the most greedy
(all devouringj-s-tmahasanah' (3/37) and is insatiable like
fire-i-tduspurenanalena ca' (3/39). Thereforealf the desires
can never be satiated. Those who have the aim to satiate their
desires, can never attain peace. In the satiety of desires, there is
much dependence, but the men of demoniac nature regard this
dependence as independence because they think that having gained
riches etc., they will become independent. They don't believe
in the scripture, the preceptor, God and Dharma (righteousness)
etc., then in whom besides desire, should they seek shelter?
Link:- The Lord, in the. next two verses,explains the

feelings, thought and conduct, of such atheists.
~ ~ !IIH<:II::aI41q1fJRffi: I
Cfil¥ilQiOI1:ajQ'(ql ~ Afmrr: II ~ ~ II
eintamaparlmeyarh ca pralayantamupasrital}
kamopabhogaparamd etavaditi niscital}
Obsessedlifelong withinnumerable cares that end onlywith death,
steeped in the gratification of desires and accumulation of wealth
as the highest aim, and convinced that, that is the end-all. 11
Comment:-
'Cintamaparfmeyam ca pralayantiimupasritiib'-They are beset
with innumerable cares, worries and anxieties, till they die. So
they have to follow, a cycle of birth and death.
The cares or worries, can be of two kinds-the spiritual
and mundane. Those, who are worried about their salvation, are
noble. But people possessing a demoniac nature, are not beset
with spiritual worries. They are obsessed with, such cares and
worries, as to how they could maintain honour, praise, fame and
prestige etc., how they would live long, what would happen to
their family, wealth and property, after their death and so on.
But the fact is, that a man is worried out of ignorance. The
Lord, provides the necessities of life to people, according to their
fortune.When a person dies, he leaves behind several things and
objects, unconsumed. Even a dispassionate saint leaves his loin-
cloth and a pot made of hollowed gourd, when he dies, when a
rich man dies, his riches are of no avail, to him.
. There is an anecdote. There was a very rich man. He built
a house of steel, like a safe, because there were so many jewels,
ornaments and precious stones etc., in his house. The house, could
be unlocked with a key. Once he went into the house and shut
it, but the key was left outside. So he died, without food, water
and air. Similarly a man suffering from a disease, cannot enjoy
delicious dishes, because if he eats such foods, he may die.
Even dispassionateascetics, who do not possess, even a single
penny, get the necessities of life, according to their destiny. So,
there is no need for a man to be worried, how he would earn his
living. Saint Tulasi declares, "The Lord, first decided the destiny
of a being, and then bestowed upon him, this human body. So he
need not worry, he should adore Him." Similarly, another saying
goes, that the Lord provides cloth, wood and fire, even for a dead
body, so if a living man, worries about his livelihood, he is very
unfortunate. Saint Ramadasa also declares, "An ascetic, has got
neither grain nor any animal (for milk or butter etc.,) nor cash,
but at meal-time, he receives everything." Those possessing a
demoniac nature, do not understand this. They think, that they
obtain things, because they worry and make effort and if they
do not do so, they may die of starvation.
'Kamopabhogaparamabi--Those, who look upon the
gratification of desires, as their highest aim, hanker after worldly
luxuries and pleasures. They are steeped in, enjoying the objects
of the senses and in earning money, to enjoy these.
1740 SRIMADBHAGAv ADGIT A [Chapter 16
'Etiivaditi niScitaI.1'-They believe, that the only aim of life

is to enjoy worldly pleasures* and prosperity and that sensual
enjoyment, is the supreme source of happiness. They have no
belief, in the happiness of another world. According to them,
this sort of belief is a deception. They do not believe in virtues,
vices and rebirth etc. So they want to enjoy, as many pleasures
here, as is possible.
Appendlx-c-'The man, who is steeped in pleasures and
prosperity, becomes blind. He can know neither the world nor
God. By regarding the unreal world as real, he can't at all cast
a glance upon God. He regards the non-existent world as real.
The objects are perishable while he himself is imperishable;
then how can the perishable gratify the imperishable?
3i1~lIql~I~I(\~: q;lqf;h)~q,(ltlOII: I
~ II~~II
isapasasatairbaddha" kimakrodhap~riyaJ.lal}.
ihante kimabhogarthamanyiyenirthasaiicayin
Bound by hundreds of ties of hope, given over to lust and
anger, they strive to amass hoards of wealth, by unfair means, for
sensual enjoyment. 12
Comment:-
'Asipssa§atairbaddhi"'-People endowed with demoniac
nature, are bound by hundreds of ties, of hope i.e., they have
to amass hoards of wealth, they will win name, fame and honour,
and they have to be free from diseases and so on. Even having
possessed millions of rupees, they hope to gain more and more
* Similarly the unwise people who perform actions in order to reap

their fruit hold that there is nothing else beyond the heavenly enjoyments
(GIta 2142). So they want to enjoy those pleasures which are more attractive
than the mundane pleasures.
from the Lord, from saints and even from beasts, birds, trees
and creepers etc. Their hopes, are never fu]filled (Gita 9/12).
Moreover, if the hopes are fulfilled, they will die, and even
if they live, the things, which fulfil their hopes, will perish or
both will perish.
Those who are bound by ties of hope and desire, cannot
stay comfortably, at one place, but those who have become free
from these ties can live at one place happily.
'Kimakrodhapariym:tal}'-They, are given to lust and anger
i.e., they harbour in their hearts, various desires for all kinds of
sensual enjoyments. When their desires, are not gratified, they
become angry and inflict pain, upon others. They think, that desires
are inevitable in life, without these a man becomes lifeless, as
a stone. Similarly, they think that they can control other beings,
through anger and if they are not angry, other people, will get
hold of all their possessions.
'illante kamabhogirthamanyayenarthasaiicayan'-Their aim,
is to accumulate wealth and enjoy sensual pleasures. In order
to fulfil their aim, they adopt foul means, such as dishonesty,
cheating, treachery and injustice etc. They do not hesitate even
in usurping charity funds and properties of children and widows.
They believe that foul means, are indispensable in the world
of today. According to them, honesty and justice are merely
theoretical assumptions, which cannot be applicable, in real life.
If they are honest and just, they will have to suffer, and they will
not be able to live, from hand to mouth-such are the beliefs
of people of demoniac nature.
Those people, who hanker after heavenly pleasure and
prosperity by just means, cannot have a determinate intellect,
that they have to realize God (Gita 2/44). Then, how can those
people possessing a demoniac nature, who earn money by
foul and unjust means, have a determinate intellect to realize
God? But even those people are free, if they so desire through
detennination,can follow the spiritual path and realize God,

because this human life has been bestowed upon them by God,
only to realize Him.
.Appendlx-c-' Asapasasatairbaddh~'-Here the, term 'sataih'
stands for infinite (endless). So long as a man is attached to .the
world, his desires don't come to an end. In the forty-first verse
of the second chapter the Lord declares "bahusakha hyanantasca
buddhayo'vyavasayinam". ''The intellect of the undecided (infirm),
is scattered in many directions, and is endlessly diverse". The
reason is that they, having turned away from the imperishable,
have cognised the reality and attached value to the perishable
and have been attached to it.
'Kamakrodhaparayanah,-The people endowed with demoniac
nature think that desire and anger are inherent in human nature.
They don't perceive anything else beyond desire and anger. These,
two are their supreme resort.
They hold that they will control a person through anger.
But how long will they keep control over the person, who has
been under their control because of his helplessness? As soon as
he gets a chance, he will take vengeance upon them and harm
them. Therefore the result of anger is only bad.
Link:-In the next three verses the Lord gives a description

of imagination of the people of demoniacal nature.,
$~q@] l=(elT ~ gl~ q;fh~1

$~qfffi~qfq -q ~ ~II ~~ II
i.damadya maya labdhamimarit prapsye manoratham
idamastidamapi me bhavisyati punardhanam
(Saying) "this has been gained by me today, further that
desire I shall fulfil; this wealth is already mine and that wealth,
also shall be mine." 13
Verse 13] SADHAKA-SANJlvANi 1743
Comment:-
'Idamadya maya labdhamimaril prapsye manoratham'- The
demoniac people, imagine out of greed, that they have gained so
much of money and much more will they gain, by other means,
fair or foul. They remain engrossed in such thoughts, that the
marriage of their educated son, could bring them so much money;
so much money will be saved by evading taxes, and so much
money, will be received, through rent and interest.
'Idamastidamapi me bhavisyati punardhanam'-The more
wealth, they hoard, the more greedy, they become. They always
think, during their daily routine from early morning till late at
night, only of means to amass hoards of wealth, and to lead a
luxurious life.
But they forget, that they are growing old and one day, they
will die a sad death, because they will die thinking of wealth,
which they have accumulated and.which they will have to leave
behind and so wealth will cause, them grief. They, due to greed
have to be afraid of their sons and daughters etc. They are also
afraid of servants etc., lest the latter should go, on strike.
Question:-Strivers possessing a divine nature also think of
earning money. Then, what is the difference between them and
the people, who possess a demoniac nature?
Answer:-Though both of them seem to possess the same
disposition, yet there is a vast difference, between the two. A
striver's aim is God-realization, so he isnot engrossedin hankering
after pleasure and prosperity, while a person of demoniac nature,
gets engrossed, because his aim is to enjoy worldly prosperity
and sensual pleasure.
Appendix-Here the Lord explains the expression
'kamopabhogaparamah' (Those who are given up desire and
sensuality) used in the eleventh verse.
aR=it ~ &0: .~ f;l1Q'(I.,ftfl

fsgU~ ~ft:r;IDst dtMClI~«g111 ~~ II
asau maya hatah satrurhanlsye caparanapi
isvaro'hamaharit bhogi siddho'ham balavansukhi
That foe has been slain by Me and others also I shall slay. I
am the Lord, I am the enjoyer, I am perfect, mighty and happy.
I possess supernatural powers. 14 .
Comment:-
People of demoniac nature, out of anger, imagine that they
have killed a foe and they will kill other people, who are their
enemy and act against them. They think, that none is equal to
them, because they possess all the luxuries of life, and they are
very powerful and happy. They hold, that they are endowed with
a prophetic vision, and future events which they foretell, come
true. They declare, that they possess accomplishments, such as
'Anima and 'Garima' etc., and can bum anyone to ashes, in a
moment. They ridicule those, who are engaged in adoration, and
meditation etc. They regard themselves, as lords of wealth, power
and intellect etc., and think that they will always be successful,
in their undertakings. They boast of their victory, because they
are powerful, but they never talk, of their defeat.
Actually, such people, have an internal fiery sensation,
but outwardly, they boast of their power, happiness and
achievements.
Appendix-Here the Lord explainsthe expression 'kamakrodha-
parayanah' (who are given to desire and anger).
The people endowed with demoniac nature feel that they are
happy but this is their only pride. In fact they are not happy.
Happy are in fact those who are not swayed by favourable and
unfavourable circumstances (Gita 5/23).
The people endowed with demoniac nature, take pride in
power of desire and anger. They regard them as powerful because
of their affinity with the perishable. Like Hiranyakasipu etc.,

they regard themselves as the Supreme because other people
appear wretched to them.
~~qirs;<:l)sft:o"~1
~ <<If:C:Ilfi:r~~: II ~~ II
al}hyo'bhijanavanasmi ko'nyo'sti sadrso maya
yaksye dasyami modlsya ityajfianavimohitiiJ:t
"I am rich and I have a large family. Who else is equal to
me? I shall perform sacrifice (yajiia). I shall give in charity. I shall
rejoice." Saying thus, they are deluded by ignorance. 15
Comment:-
People possessing pride and demoniac nature, think that
they are very rich and hold very high ranks and positions. They
boastfully declare, that they have so many kinsmen, friends and
followers. They think, that there is none equal to them, in riches,
rank and position. They declare, that they will perform such
sacrifice and offer such charities, that none can equal to them.
Thus they would enjoy their life. They hold, that through great
charity and sacrifice they would win name and fame, through
newspapers. Their names would be inscribed in hospices, in
their memory.
Such people, actually imagine, but they do not translate their
thoughts, into practice. If sometimes they do, practice, that is
merely a show, in order to get name and fame, as described in
the seventeenth verse of this chapter. They remain entangled in
the snare of delusion, having vain imaginations, as described, in
the thirteenth, the fourteenth and the fifteenth verses;
Link:-The Lord, in the next verse, describes the evil fate

after death, of such people, who possess a demoniac nature.
1746 . SRllMADBHAGAVADGITA [Chapter 16
~ iOI1~\ilIHeql~dl: I .
gem.: ~ ~ ~~II ~~u
anekaelttavlbhranta mohajilasamav~
prasaktah kamabhogesu patanti narake'sucau
Bewilderedby many a fancy, entangled in the snare of delusion,
addicted to the gratification of desire, they fall into a deep and
fIlthy hell. 16
Comment:-
'Anekacittavibhranta'-Peopleof wicked nature, are fickle
minded. They have innumerable desires, and in order to fulfil
them, they make many endeavours and having many a fancy. They
do not stick to one idea, and their mind remains confused.
'MohajalasamavrtiiJ.t'-They remain entangled, in the snare
of delusion, as described in the verses thirteenth to fifteenth i.e.,
they are enmeshed in vain imagination and given to .lust, anger
and pride, and never get rid of these. They are trapped like
an ensnared fish. Entangled in the snare of delusion, they are
bewildered, by many a fancy or a thought. They are afraid of
harmful consequences, as a result of their various evil thoughts.
These thoughts are attended by such fear, as, "We have black
money. If somehow, officials come to know of it, or clerks etc.,
may complain against us, then what will happen? We will harm
others, but it may cause harm to us also"-thus engrossed in
such thoughts they cannot make any firm resolve. They have to
suffer a lot of pain, when their desires, remain unfulfilled.
'Prasaktah kamahhogesu'i--Accumulation of wealth and
gratification of desires, such as enjoyment of sensual pleasure
and winning honour, praise, name and fame etc., are the aim,
of their existence.
'Patanti narake'sucau'<-While living alive, they live in a hell
of delusion, and after death, they are condemned to frightful
hell, such as Kumbhipaka and Maharaurava, where they have
to suffer. the worst torture. *

Appendix-In fact the men of demoniac nature have already
been condemned to hells because they have been given over to
desire and anger and they are burning in the fire of the feeling
of shortages. Consequently they are doomed to dreadful hells.
Attainment of the higher worlds or condemnation to hells
depends on a man's thoughts rather than on his actions and
objects. Thoughts have special value. Actions are reflections
of the thoughts. Therefore the Lord has described the thoughts
cherished by men possessed of demoniac nature.
Link:-After describing, the evil fate of the people of

demoniac nature, the Lord, in the next four verses describes, the
evil feelings born of evil conduct, and disastrous consequences,
of those evil feelings.
~:~~:I
4\i1;d ;1Iq4~~_11 ~\911
atmasambhavitiil} stabdha dhanamanamadanvitah
yajante namayajiiaiste dambhenavidhlptirvakam
Self-conceited, stubborn, filled with the pride and Intoxlcation
of wealth, such devils perform sacrifices (yajiia) only in name,
with ostentation, disregarding, .scriptural ordinances. 17
Comment:-
'XtmasambhavitaI,'-They are puffed up with unbounded
pride, of their wealth, honour, praise, name and fame etc. They
have a very high opinion, of their caste, social order, intellect,
learning, rank and position etc. Regarding themselves as superior
to others, they consider themselves worthy of their adoration.
* In the hells a being attains the body which has to suffer tortures. If
that body is broken into pieces or boiled in oil or burnt in fire, it does not die
so long as the being does not reap the fruit of his evil actions.
'Stabdha'-They are too arrogant, to behave politely even

with saints and an incarnation of God and to bow to these. If
under unavoidable circumstances, they have to bow to their
superiors, they bow to them haughtily.
'Dhanamanamadanvital}'-They remain intoxicated with, the
wine of wealth and pride. They are proud of their acquaintance,
with people who hold high ranks and positions. They rely on
riches and on their status. They think, that they have such
resources, that they can acquire anything they desire, and they
can destroy anyone, as they have an approach, with high officials
and ministers.
'Yajante nfunayajiiaiste dambhena'-They performostentatious
sacrifices, in order to, win honour, name and fame. They feed
people of the priestly class, with meagre food, and show that
they have fed them with rich and delicious dishes.
They perform sacrifices, and offer charity; without paying
attention to scriptural ordinances, only to influence people. They
decorate temples and conduct special religious celebrations, for
pomp and show, and self advertisement, when some distinguished
dignitaries visit a temple. This sort of worship, in temples is
actually, not for adoration but for gaining name and fame, or
for pleasing officers, for their own self-interest.
The operaters of cowpens feed the healthy cows properly,
but underfeed the crippled, disabled and dry cows. Moreover,
they misuse funds, for their selfish motive. They make.a lot of
collections, but spend only little, to run religious institutions and
use such funds for their own family expenses.
Even strivers, observe hypocrisy. They engage themselves
in meditation, adoration and telling the beads of a rosary etc.,
when they see anyone coming, otherwise, they remain engaged
in playing cards and worldly gossips etc. All this hypocrisy, is
to win honour, name, praise and money.
When there is ostentation, even in strivers, what can be said,
about ostentation of people possessing demoniac nature?

'Avidhipiirvakam'-They act against scriptural ordinances.
They perform sacrifices, without reverence and faith. Similarly,
they offer charity to the, undeserving. They view, all things in
a perverted way (Gita 18/32).
Appendix-The people, endowed with the demoniac nature,
are jealous of others and they perform sacrifices in order to
show that they are in no way inferior to others, rather they
are superior to them. They perform sacrifices in order to win
name and fame, they don't believe in its reward. If anyone else
performs a sacrifice, they think that he also does it in order to
win name and fame. Having no faith in God and in the other
world, they disregard scriptural ordinances. Only those people
who believe in God and in the next world and also believe that
a particular action will bring a particular result, care for the
scriptural ordinance.
All the activities of the demoniac natured people are
ostentatious. But they take the pride within, that their sacrifice
will be far better than that of others. Being proud of their learning
they consider themselves as learned and wise and regard others
as foolish and ignorant. In fact they live in a fool's paradise.
3i~~lt ~ wf CFil1t wftd ~ m~: I

"Uql(qq'(a~'1 W'atilwa1S\4'l{4ChI: II ~l. II
ahankaram balaril darparilkimaril krodharil ca sariISrital}
mamatmaparadehe~u pradvi~anto'bhyasiiyakatI
Overwhebned by egoism, brute force, arrogance, lust and anger,

these detractors despise Me, Who is seated in their own bodies,
and in the bodies of others. 18
Comment:-
'Ahailkirarit balarit darparit kimarit krodharit ca sarilSriti\1'-
People .possessing wicked nature, are given to egoism, force,

arrogance, lust and anger. They depend on these propensities, in
the, same way, as devotees depend on God. They believe, that
a person without these propensities, is humiliated and crushed.
So, they cultivate these and perpetuate them, so that they may
win honour, praise, name and fame" and may keep other people
under control.
'Mamatmaparadeh~u pradvisantah'c-The Lord says, that those
people hate Him Who dwells in their own bodies, as well as, in
the bodies of others. The ordinances of scriptures and jurisprudence
(Smrtis), are His own ordinances. Those thus disobey Him, and
are malicious against Him, are thrown into hell. They despise
the Lord, in two ways. First they do not obey the voice of their
conscience, which tells them what is right and what is wrong.
Secondly, they despise, insult and distress other people, who are
none other than, the. manifestations of the Lord.
'AbhyasiiyakaJ,'-These malicious people, fmd fault with Him,
as well as, with others. They say, that the Lord is partial, because
He protects the devotees, and destroys the wicked. They are
jealous of saints and ascetics, who are virtuous and they believe,
that all saints, ascetics, devotees and strivers, also possess vile
propensities, such as attachment, aversion, lust, anger, selfishness
and ostentation etc. They oppose, adoration, meditation, fasts and
pilgrimages etc., declaring these as futile pursuits, which bear
no sweet fruit, because they themselves, have received nothing
out of them. They have merely wasted, their time. Thus, those
demoniac people, follow a path, contrary to the right one.
Appendix-The men endowed with demoniac nature are very
obstinate and they adopt a stubborn attitude in what they believe
to be true. This is the principle that only the man who is sad
himself, causes sadness to others. The men of demoniac nature
remain afflicted with sorrows, so they cause sufferings to others
also. They don't perceive virtues in others but perceive evils in
Verse 19] SADHAKA-SMuIvANi 1751
them. They hold that all goodness is vested with them. There is
no on~ else in the world who is good or virtuous.
0FIt ~: qp"4h:II~,! ~I
f&:tqIUlGl'64q~~I~I;(i'fl~CI ~ II~ ~ II
tanaham dvlsatah kruraasamsaresu naradhaman
k~ipamyajasramasubhanasuri~veva yonisu
Those haters, cruel and worst among men, in the world. I
constantly hurl such evil-doers, into the wombs of demons, only. 19
Comment:-
'Tanaham dvi~ataJ, kruransamsaresu naradhaman'~The
demoniac nature, (described in the fifteenth verse of the seventh
chapter and the twelfth verse of the ninth chapter) has been
explained in detail, from the seventh verse to the eighteenth verse
of this chapter. Now, (concluding this topic in the nineteenth
and the twentieth verses of the chapter) the Lord declares, that
such people who bear malice for other people, and are bent
upon doing ill to them, and possessing a demoniac nature, are
very cruel. They take delight in, committing violence. They
are the worst of men, because the beings dwelling in hell, are
becoming pure, after receiving the fruits of their evil deeds, while
they by committing cruel deeds, are paving their way to hell.
Therefore, in the Ramacaritamanasa, it is mentioned, that it is
better to reside in hell than to have the company of wicked or
vile p~rsons, because their company creates such seeds, which
are not destroyed even after getting, their fruits in hell and
eighty-four lac forms, of lives.
The Lord, has declared that desire is the root of all
sins (3/37). When a man has a desire to earn more money, he
adopts wrong means, such as falsehood, fraud and knavery and
even commits sins, such as smuggling and robbery, and does not
even hesitate to commit murder. Thus, he becomes more and

more cruel. So, he has to bear pain in the wombs of demons,
and also in foul hell.
'~ipimyajasramaSubhanasuri!iveva yoni!iu'-To call these
people, by their name, to see them and to remember them, is
very unholy. Such people are called 'Asubhan' (evil-doers). The
Lord, hurls such cruel persons, according to their nature, into
the wombs of demons i.e., He sends them, into the wombs of
cruel beings such as dogs, tigers, lions, snakes and scorpions
etc., not only once, but again and again so that they may be
purged of their sins.
Actually every being is a fragment of God, and so man is His.
The Lord is a disinterested friend, of all beings. So by regarding
these as His own, He despatches them into the wombs of cruel
beings, to purify them of all their sins. Thus, being purified
they, may attain eternal bliss or salvation. He is different from
other friends and kinsmen, who provide comfort and luxuries to
a man whom they regard as their own and enable him to get
entangled, in worldly pleasures.
As a good teacher, punishes a pupil, .so that he may become
learned, the most merciful Lord, throws even atheists into wombs
of demons, so that they may be purified of their sins, and attain
salvation, because He regards them, as His own.
~ <:I1Aqlq~1 ~ ~ ~ I
IiIQgl..aCl c:6l;dil 0'ffi"~~11 ~o II
asuriril yonimapanna mii4ha janmani janmani
mamaprapyaiva kaunteya tato yantyadhamam gatim
Come into the wombs of demons, these deluded beings, move
from birth to birth, and do not attain to Me, 0 son of Kunti
(Arjuna), but they sink down to the lowest state. 20
Verse 201 SADHAKA-SAfuIvANI 1753
Comment:-
'Asuririt yonimapanna miieJhajanmani janmani mamaprapyaiva
kaunteya'-In the preceding verse, the Lord declared, that He
sends persons possessing demoniacal nature, into the lower class
of wombs of beasts and birds. Here also, He declares, that in this
human life they have got a rare opportunity of God-realization,
yet instead of realizing Him,they go into the wombs of demons,
and again and again, go on taking birth in demoniacal wombs.
By the term 'Mamaprapyaiva', the Lord means that He
regrets for His act of bestowing that human body, on a being.
He had offered the human body, in order to enable him, to attain
salvation. But, he had proved treacherous, because he, instead of
attaining salvation, sank down, to a still lower plane.
A being, during this human life, even though of the most
vile conduct, swiftly may become a soul of righteousness and
attain, eternal peace (Glta 9/30-31) and even at the time of death,
may attain the Lord (Gitii 8/5). The reason is, that the Lord is
the same for all beings, (Gita 9/29) and so He has provided an
opportunity to all beings, to attain Him. Birds and beasts, because
of their undeveloped discrimination, cannot attain Him, but there
is no restriction from the Lord, even for them. So the Lord is
very sad, when He sees that human beings, instead of availing
a golden opportunity to attain salvation, sink to lower planes.
'Tato yantyadhamarit gatim'-'Their sins, do not totally perish
even during demoniac births. So" they have to go to still lower
planes viz., hells.
Here, a doubt arises as to why the Lord has said, that these
deluded beings do not attain Him, but sink down to a still lower
plane, when there is no opportunity for them, to realize Him, in
the demoniac birth. The clarification is, that the Lord has said
so, because man was given an opportunity to realize Him, in
the human life, before his demoniac birth, but he did not avail
of that opportunity. Hence, he gets a demoniac birth. It means,
that human beings, instead of attaining Him, first fall into the
wombs of demons, and then sink down to still lower planes of
foul hells; such as 'Kumbhipaka' etc.
The Lord bestows this human body, upon a being, so that a
man may attain salvation. But he being overpowered by desires,
selfishness and pride, commits sins, such as robbery, knavery,
treachery and violence, which result in outward fruit and
inward influence. A person, has to suffer according to evil
actions, of the past. Butthose, who inflict pain on him, commit
new sins, which will bear painful fruits. Moreover, the sins leave
their impression on the ego. That is very disastrous, because
that impression in the form of evil feelings, instigates him to
commit sins, again and again. Therefore, unless and until, a man
attains salvation viz., unless he dispels these evil feelings from
his ego, these will induce him, to resort to evil actions here, and
hereafter, and will lead him to' demoniac wombs and foul hell,
where he will have to suffer torture.
Among the demoniac beings, such as beasts, birds, ghosts,
insects and moths etc., also, it is seen that some of them are
more cruel, while others are milder, according to the nature of
their previous birth. Even when the Lord by His grace bestows
upon them a human body, desire (lust)-and anger persist in their
ego which are the impressions, of previous birth. The marks of
those, who return from hell, are excessive anger, harsh or bitter
speech, poverty, enmity towards kinsmen, company of the mean
and service, for the mean. Similarly, those who perform virtuous
actions, to attain heaven, go to heaven. There, they enjoy the
vast heaven, as fruit of their virtuous actions, but their nature
.does not undergo, any change. The four marks of those returning
from heaven, are-(l) inclination towards offering charity,
(2) sweet speech, (3) adoration for the gods, and (4) efforts to
satisfy members of. the priest class. A being, can change his
nature, only during this human life.
Link:-The Lord, in the preceding verse, declared that

people of demoniac nature, instead of attaining to Him,. fall
into the wombs of demons and then sink down to a still lower
plane. The Lord, in the next verse, gives the reason why, first
they fall into the demoniac wombs, and then sink down to a
still lower plane.
~~
• 'I.qe.t ;:HCh
~ .lm'
~
. ""I1~I""Iql(q""l: I
cnm: ~'~bH'<1f&1laaal4 (q\ll((" ~ ~ "

trividhariI narakasyedariI dvararh nasanamatmanal)
kamal} krodhastatha Iobhastasmadetattrayam tyajet
Three are the gates of this hell, leading to the ruin of the
soul-lust (desire), anger and greed. Therefore, one should avoid
these. 21
Comment:-
'Kamah krodhastatha lobhah trividhariJ. narakasyedariJ.
dvaram'-The Lord, in the fifth verse, declared that divine
nature is conducive to liberation and the demoniacal, to bondage.
Then what is the root of demoniac nature? Desire, for worldly
pleasures, prosperity, honour, praise and comforts etc., is the root
of demoniac nature, which leads human beings to hell. Desire,
anger, greed, delusion, intoxication of wealth (arrogance), and
jealousy have been regarded, as the six enemies. Out of these
six enemies, in the GIla, also there is mention of three-desire,
anger and greed; while at some place, there is mention of two
only attachment and aversion. while at some other place only
desire, has been declared, as the enemy of strivers. All the six
are practically. of the same nature. Out of these, desire is the
root which binds a man (GIla 5/12).
1756 SRIMADBHAGAVAooiTA [Chapter 16
In the thirty-sixth verse of the third chapter, Arjunaasked

Lord Krsna, "By what, is a man impelled to commit sin, as if by
force, even against his will?" The Lord, replied that it is desire,
which is later transformed into wrath, and is an all-devouring,
sinful enemy. When desire, is not fulfilled, it gives birth to wrath.
But; here in this verse desire (lust), anger and greed have been
mentioned, as three enemies. It means, that an inclination towards
pleasure is desire (lust), and inclination towards accumulation,
is greed. Where, only the term 'Kama' (desire), is given, it also
includes desire for pleasure and accumulation of riches. But, when
both the terms 'Kama' (desire) and 'Lobha' (greed), are quoted
independently, the term 'Kama' stands for desire for pleasure,
while 'Lobha' stands for desire for accumulation. When, there
is any obstruction, in the fulfilment of these inclinations, anger
springs. When there is an excess of desire, anger and greed,
delusion is born.
From desire, arisesangerand from anger delusion (Giro. 2/62-63).
If desire is fulfilled, it gives birth to greed, and from greed comes
delusion. In fact, it is desire which is transformed into anger and
greed. Delusion, leads to the mode of ignorance and then perfect
demoniac nature, prevails.
'Nasanamiitmanal}.'-Desire, anger and greed, degrade a
man. Those, who hanker after worldly pleasure and prosperity,
regard these three evil propensities, as conducive to their welfare.
But, actually a man who falls a prey to these faces degradation
or ruination.
'Tasmiidetattrayaril tyajet'-When a person, comes to know that
desire, anger and greed, are three gates to hell, he should renounce,
these. How to renounce them? The Lord, in the thirty-fourth
verse of the third chapter, has declared that attachment (desire)
and aversion (anger) through the feeling of agreeableness and
disagreeableness abide, in the objects of senses but a striver should
not come under their sway i.e., he should not perform any action,
against the ordinance of scriptures, being overpowered by desire,
anger and greed. If a man comes under their sway, he is ruined.
Verse 221 SADHAKA-SANJIV ANI 1757
Appendix---The sense of enjoying pleasures is 'lust' and the

sense of accumulation is 'greed'. If anyone causes an obstruction
in the fulfilment of lust and greed, then anger ensues. These three
are the root causes of the demoniac nature and they cause all sins.
At the time of death, persons and objects are left behind but
the demoniac nature of a man paves his way to hells.
Link:-In the next verse, the Lord explains the glory of a

man, who is liberated from these three gates, of hell.
~: Cfi1.a4 ~: I
3ili:::lH'lII(ii"'t: ~4~(1) <:rrftr 1Rt ~ II ~~ II
etairvimuktaJ;1 kaunteya tamodvaraistrfbhimarah
acaratyatmanal} sreyastate yati param gatim
The man freed from the three gates to hell, pursues his salvation
and then attains the Supreme Goal, 0 son of Kunti (Arjuna). 22
Comment:-
'Etalrvimuktah kaunteya tamedvaraistrlbhirnarah
acaratyatmanaI, sreyastato yati parsm gatim'-Desire, anger and
greed, which were termed the gates of hell in the preceding verse,
have been called the gates to darkness, in this verse. Darkness is
born of ignorance (Gila 14/8). A man, swayed by the gates of hell,
never thinks "These riches, wife, family and friends, were neither
with me, nor will remain in future, and at present also they are
separating from me. If I have a sense of mine, with them, I may
be damned." It means, that desire for prosperity, pleasure and
other worldly things, which are transitory and perishable, leads,
a man to darkness. He does not think of the consequences, of his
attachment for them. But, he who having been free from desire
etc., practises what is good for him, attains the Supreme Goal.
So a striver, should be cautious, against desire, anger and greed.
A striver, practises spiritual discipline, to purify himself of
evil feelings, and evil conduct, but he does not pay attention
to evil propensities, such as desire (lust) and greed etc., which
he possesses. So a striver, should be on guard against these.
Moreover, he should think of the Lord with form or without
form from early morning, till late at night, and from the day he
has realized His importance, to the time of death.
The term, 'Etairvimuktah' (liberated from these), does not
mean, that a striver after being free from evil conduct, should
follow spiritual discipline. But it means, that a striver having the
aim of God-realization, should try to be free from desire, anger,
greed and other evil propensities. It is because of these propensities,
that a striver, commits sins and does not progress spiritually. In
fact, a man (soul) being a ftagment of God, is sentient, pure and
naturally, a store of bliss, but his inclination towards the world,
has resulted in impurity in him, so if he develops a disinclination,
towards the world, he would naturally, make spiritual progress.
The expression 'Sreyah acarati' (practises what is good) means,
that a striver should perform only prescribed actions, and not
prohibited ones. He should not translate, the evil propensities
(such as desire or lust and anger), into practice. He should try
his best to be free, from them. If he fmds that his efforts are
going in vain, he should invoke the Lord, and pray to Him to
liberate him from these evils. Gosvami Tulasidasa prays, to
God, "0 Lord, my heart is Your residence, but several. thieves
(evils), have settled there. I request them to leave it. But they
want to reside there, forcibly" (Vinaya Patrika 125/2-3). It means,
that he is unable to be free, from these evils. So he seeks refuge
in Him, so that He may protect him, from these.
Appendix-'Etairvimuktatt'-To be free from desire, anger
and greed means-to have the aim to renounce them and not
to be swayed by them. Even the virtuous action performed out
of desire, anger or greed, is not conducive to salvation. So a
striver should be very careful to renounce them. Even the virtuous
conduct, such as chanting the Lord's holy names and meditating

on Him, does not lead to salvation, unless the striver renounces
them, because they are the root causes of sins (Gita 3/37).
It is because of desire, anger and greed that righteousness and
ethical propriety of the society are lost; which is very harmful for
the world. The men of demoniac nature are steeped in desires,
anger and greed. They perform virtuous actions such as religious
sacrifice and offer charity for mere ostentation, not for salvation.
But the strivers of divine nature, instead of being overpowered
by desire, anger and greed, perform virtuous actions for their
salvation, which naturally involves the welfare of the world.
The men of demoniac nature are envious of such strivers and
they think them to be senseless (foolish); but these strivers take
pity on those men of demoniac disposition and pray to God to
provide them with good sense (moral sense).
Link:-Those, who practise what is goodfor them, attain the

Supreme Goal. But, what happens to those, who act according to
their own sweet will, and cast aside the ordinance of scriptures.
The Lord, answers in the next verse.
c:r: :t1l'@l~i1~""4 ~ ChlqChHd: I

o:r"«~o:r~o:r..m~II~~ II
yaJ.t sastravidhimutsfjya vartate kamakaratah
na sa siddhimavapneti na sukharit na param gatim*
He, who having cast aside the ordinances of scriptures, acts
in an arbitrary way, according to his sweet will, attains, neither
perfection, (purity of inner sense) nor happiness, nor achieve the
Supreme Goal. 23
Comment:-
'Val}. sastravidhimutsrjya vartate'-Those people, perform
* The theme of the twenty-eighth verse of the seventeenth chapter is
almost the same.
1760 SRUMADBHAGAVADGITA [Chapter lo
actions, such as sacrifice, offer charity and do good to others

in an arbitrary way, according to their sweet wil1* disobeying
the ordinances of scriptures. The reason, is that they attach
importance only to the seemingly good activities. They do not
bother to get rid of their evil feelings.
Though they have evil feelings, yet they are proud of their
outward good actions. It is because, of their pride, that their
virtues are transformed into evil, their glory into blame, and their
renunciationinto attachment, and pleasure,which lead them to their
downfall and ruin. It is because of their internal evil feelings, that
they act in an arbitrary way, according to their own sweet will.
A patient, intends to discard unwholesome diet, and plans to
take wholesome food. But out of attachment, takes unwholesome
diet, which worsens his disease, similarly, people from their
own view-point, make an attempt to perform good actions.
But evils-desire, anger and greed take them under their sway
and they act in an arbitrary way, disregarding the ordinance of
scriptures and are thus, damned.
'Na sa siddhimavapnoti'-Those, possessing demoniac nature,
perform supposedly good actions, such as religious sacrifice etc.,
casting aside the ordinances of scriptures. Thus they may attain
benefits, like wealth, and honour etc., but they do not attain
perfection, in the form of purity of heart.
'Na sukham'-They do not attain Sattvika happiness because
* (A) Here in the verse the expression 'Kamakaratah' denotes one's own
unrestrained self-will while in the expression 'Kamakarena' used in the twelfth
verse of the fifth chapter there is desire for pleasures. The former looks at
the actions while the latter looks at the fruit of the action. But 'Klima' (Desire)
is the root in both of them.
(B) Here a point needs attention that in this chapter from the seventh
verse to the twenty-third verse the term 'Klima' (Desire) has been used nine
times in the context of the demoniac nature (16/8, 16110, 11, 12, 12, 16, 18,
21, 23) (in 12 verse two times each). It means that desire is the root of the
demoniac nature.
in their hearts the burning feeling of desire and anger, etc.,

persists. They may derive pleasure, born of contact with objects,
which are only sources of sorrow (Gita 5/22).
'Na parfim gatim'-They do not attain the Supreme Goal,
because firstly they do not believe in it. Moreover, their actions,
performed out of desire, anger and greed, are not conducive to
attainment, of the Supreme Goal.
Their acts are good. So they can attain perfection, happiness
and the Supreme Goal. But they do not attain these, because
they possess evil propensities, such as desire (lust), anger, greed
and pride, which are stumbling blocks, in their attainment. It
is because of these evil propensities, that their good actions,
generally convert into evil and vice. Therefore, they do not get all
these things. Had their activities been evil, by nature, then there
would have not been any question of their attaining, perfection,
happiness and the Supreme Goal.
Appendix-People of demoniac nature, because of their
pride. regard themselves as perfect and happy-'siddho'harh
balavansukhi' (Gita 16/14) but actually they are never perfect
and happy-'na sa siddhimavapnoti na sukharn'. Their hearts
bum with the fire of pride and malice.
Link:-Those, who cast aside the ordinances of scriptures,

attain neither perfection nor happiness, nor the Supreme Goal.
So what should a man do? The Lord, answers the question, in
the next verse.
d'l"'lliUl& gqloi off ~ I
iii I (€I I ~ q;1f~ II ~~ II
tasmacchastrarn pram3J}arit te kiiry3kiiryavyavasthitau
jiiatva sastravidhanoktaril karma kartumiharhasi
Therefore, let the scripture be the authority in determining,
what ought to be done and what ought not to be. Having known
what is prescribed in .the ordinance of scriptures, thou shouldst
act accordingly in this world. 24
Comment:-
"I'asmacehastram pramanam te karyakaryavyavasthitau'-
Those, who are attached to their life-breath, do not know what
should be done, and what should be refrained from. So, they are
specially inclined towards demoniac nature.Therefore, Lord Krsna,
advises Arjuna to act according to the ordinance of scripture.
The conduct and words, of saints and great souls, are also
based on scripture. So obedience to these, is also obedience
to the ordinances of the scripture, because they have become
saints and great souls, by following the ordinances of scripture.
In fact, the ordinances of scriptures are the ideas, precepts, and
principles, and acts of God-realized souls.
The expression 'Sastrarh pramanam',means that a person, who
wants to attain eternal bliss, should readily renounce whatever is
prohibited by the scripture, and accept what is ordained by it.
'Jiiatva sastravidhanoktaril karma kartumlharhasl'" - People
of demoniac nature, do not know, what to do and what to refrain
from (GItii 16/7). So, they do not attain perfection. Lord Krsna
says to Arjuna, that he should act, according to ordinances of
the scripture, because he possesses the divine nature.
First, Arjuna thought, .that sin alone would accrue to him,
by killing his kinsmen in the battle. So the Lord declared,
"Happy are the Ksatriyas (members of the warrior class), who
are called upon to fight, in such a battle that comes of itself, as
an open door to heaven" (GItii 2/32). Here, the Lord says that
he should discharge his duty; according to the ordinance of the
scripture, because it cannot lead him to bondage. An act, which
* The term 'lha' here means that a man should avail of the" human life
which has been bestowed upon him in order to realize God by performing
noble actions.
\
is performed with selfishness and pride, leads to bondage while

the action which is performed in an arbitrary way against the
ordinance of scriptures, leads to ruin.
One's own duty of fighting in the battle, seems one of cruelty
and violence, but actually a Ksatriya doing his duty incurs no
sin (Gita 18/47). It means, that a person who discharges his
duty in accordance with the ordinance of scriptures, incurs no sin.
He incurs sin, only when he performs actions, with selfishness
and pride, in order to harm others.
Human life, is successful only, when a person without being
attached to the body and life-breath, performs actions according
to ordinances of scriptures, for God-realization.
Appendix-The Lord in the seventh verse declared that the
people of demoniac nature don't know what to do and what to
refrain from. Here the Lord declares that their demoniac nature will
be wiped out by acting according to the ordinance of the scripture.
Here a doubt may arise how will the people, who have not
studied the scripture, know what to do? The clarification is that
if they aim at salvation, they themselves will know what to do,
because necessity is the mother of invention. But if they don't
aim at salvation, even having studied the scripture, they will not
know what to do; on the contrary their ignorance will thrive on the
assumption that they have a very good knowledge of scriptures.
~ drsf(;Rt mll;?:J/Qtt.4hn«Q{¥lffJ imfqgn4j q:)J(md
ml'ODn\!PttiqJ~ ~ 7f1f mwrS&ff7.l: 1/ ~G 1/
om tatsaditi srimadbhagavadgitasupanisatsu brahmavidyayiim
yogasdstre srlkr~'Jiirjunasamviide daiviisurasampadvibhiigayogo
nama sodaso 'dhyiiyalJ
Thus with the words, Om, Tat, Sat, the names of the Lord,
the supreme, the scripture of Yoga and the dialogue between Sri
Krsna and Arjuna, this the sixteenth discourse is designated:
1764 S~DBHAGAVADGITA [Chapter16
"The Yoga of Division, between the Divine andthe Demoniaca1."

This chapter is designated 'Daivasurasampadvibhagayoga'
(The Yoga of Division between the Divine and the Demoniacal),
because in this chapter, there is a description of the two contrary
natures- the divine and the demoniac. The former nature, leads
to salvation, while the latter leads to bondage, low wombs and
hell. A striver, who knows the two, in the tight perspective,
renounces demoniac nature. As soon as, he renounces demoniac
traits, divine nature is automatically revealed, in him; and with
the revelation of the divine nature, he realizes that he has
connection, only with God.
Words, letters and Uvaca (said) in the Sixteenth Chapter-
(1) In this chapter in 'Atha ~oeJaSo'dhyaYa\l' there are three
words, in 'Snohagavanuvaca', there are two words, in verses,
there are two hundred and eighty-seven words and there are
three hundred and five only.
(2) In this chapter in 'Atha ~oeJaSodhyayal}' there are seven
letters, in 'Snohagavanuvaca'there are seven letters, in verses,
there are seven hundred and sixty-eight letters and there are
fifty-two concluding letters, Thus, the total number of letters,
is eight hundred and thirty-four only.
(3) In this chapter, the term 'Uvaca' (said) has been used
once and that is 'Snohagavanuvaca'.
Metres Used in the Sixteenth Chapter-
Out of the twenty-four verses, of this chapter in the first
quarter of the sixth verse, in the third quarter of the tenth verse,
and in the first quarter of the twenty-second verse, 'ma-gana'
being used there, is 'ma-vlpula' metre; in the third quarter of the
eleventh, thirteenth and nineteenth verses, 'na-gana' being used
there is 'na-vipula metre. The remaining eighteen verses have the
characteristics of right 'pathyavaktra' Anustup metre.
II Shri Hari II
I Seventeenth Chapter I·
INTRODUCTION
The Lord, in the twenty-third verse of the sixteenth
chapter, declared that he, who having cast aside the ordinances
of scriptures, acts in an arbitrary way, according to his sweet
will, attains neither perfection nor happiness, nor the Supreme
GoaL Listening to the Lord's statement, Arjuna thinks that only
a few people know those ordinances. A majority of people do
not know these ordinances, but they worship the gods according
to their caste, social order (asrama), family tradition and innate
faith. Due to their disregard for the ordinances of the scriptures,
they should be regarded as demoniac, but due to their faith,
they could be considered men of divine traits. So Arjuna wants
to know, where such people stand. Therefore, he puts a question
to Lord Krsna, in the first verse. *
~~
'?} ~II &fc3lfuiJ~'R:I <:I'Ji1-=d ~: I
~FlBrUcnr CfiWI fI"t€4ql~) ,('Ji1'R1q: II ~ lit
*To treat this (seventeenth)chapter as an explanation of the twenty-seventh
verse of the ninth chapter (Whatever you do and whatever you offer, do that
as an offering to Me) is not reasonable because the twenty-seventh verse of
the ninth chapter is included in the topic 'offerings to God' which begins from
the twenty-sixth verse and is concluded in the twenty-eighth verse with the
result of these offerings. But here is the topic of faith.
t Here the topic is based on the twenty-third verse of the sixteenth
chapter because in both the verses there is the mention of 'having cast aside
the ordinances of the scriptures', Instead of 'under the impulse of desire' here
the expression 'endowed with faith' has been used; similarly instead of 'acts' the
expression 'performs sacrifice' and instead of 'attains neither perfection, nor
happiness nor the Supreme Goal' the sentence 'What is their position-Sattva,
Rajas or Tamas have been used.
1766 SRIMADBHAGAVADGITA [ChapterI7
arjuna uviica
ye sastravidhimutsrjya yajante sraddhayanvital;t
te~arit ni~tha tu ka knl}a sattvamaho rajastamal;t
Arjuna said:
Those who not caring for the ordinances of scriptures, perform
sacrifice (Yajiia) in good faith-what is their position, 0 ,,"J;la! Is
it sattvic (goodness), rajasic (passion) or tamasic (ignorance)? 1
Comment:-
'Ye sastravidhimutsrjya....sattvamaho rajastam~'- The gospel
of the Gila, in the form of the dialogue, between Lord Kr~I.1a and
Arjuna, is for the welfare of all beings. Both of them, had people
of the Kali age in view, because the Dvapara age, was coming
to an end. So Arjuna thinking of the people of Kali age, asks
Lord Krsna, the position of those who have good feelings and
are also endowed with faith, but they have not acquired accurate
and elaborate knowledge of scriptures. * So, they disregard the
ordinances of scriptures, through ignorance. People in general,
will have little knowledge, of the scriptures. Moreover, it will
be difficult for them to get company of saints and great souls,
as they will be rare in Kali age. In spite of their being rare,
if anyone wants to get their company, he can have it. But the
trouble is, that in Kali age several hypocrites, disguise themselves
as saints. Thus, it becomes difficult to recognize them. So it
becomes very difficult to have company of real saints, and to
derive benefit from them. Therefore, such people neither know
the ordinance of scriptures nor have the association of saints
and great souls. But, they worship gods and perform austerities,
with innate faith. So Arjuna asks, about their position. Is it, of
goodness, passion or of ignorance?
'Sattvamaho rajastamat,'-The mode of Sattva (goodness),
*The ordinances of the scriptures are neglected by (I) ignorance
(2) indifference (3) opposition.
is included in divine nature, while .the modes of raja (passion)

and tama (ignorance) are . included. in demoniac nature..The
mode of passion, resembles the mode of ignorance, in certain
respects.* In the sixty-second and sixty-third verses of the second
chapter in the ami, it ismentloned, that anger springs from
desire, which is a mode of passion, while from anger arises
delusion-the mode of ignorance. Similarly, in the twenty-seventh
verse of the eighteenth chapter, a doer,who is swayed by sorrow
and who is given to violence, is said to be passionate, while in
the twenty-fifth verse of the Same chapter, violence has been
called, a mark of the mode of ignorance, and in the thirty-fifth
verse, sorrow, a mark of firmness of the mode of ignorance.
Thus several signs of the mode of ignorance and of passion,
are similar.
Sattvika feelings, thoughts and conduct, are included in
divine nature, while the rajasika and tamasika, are included in
demoniac nature. A man's position, is decided in accordance
with, his nature. Here, by the term 'position', Atjuna wants to
know what is the fate of such a. man, as he also asked, in the
thirty-seventh verse of the sixth chapter.
Here, Arjuna addresses the Lord asKrsna (One who attracts).
He wants to ask, of what status, He will consider such a man
i.e., what is his status and what is his end.
Now a question arises, whether the Lord attracts persons, or
whether they are attracted, according to the fruit of their actions.
The answer is, that a man receives the fruit of his actions, but
the controller of those fruits, is the Lord. He awards the fruits,
according to their action. But, being a disinterested friend of all,
He throws them into hell, to purify them, of their sins, and then
* Sattvaguna (the mode of goodness) is ten times superior to the Rajoguna
(the mode of passion) while the mode of passion is ten times superior to the
Tamoguna (the mode of ignorance). It means that the mode of goodness is a
hundred times superior to the mode of ignorance.
he attracts all of them, towards Him. So the Lord says, for the
people of demoniac nature, that those deluded beings, instead
of attaining Him, go down to lower planes (16/20). It means,
that the Lord is sad, when. he sees that human beings, instead
of attaining Him, go down to lower states.
Link:-A man, who does not know the ordinance of the

scripture, is endowed withfaith, ofone type or the other. The three
kinds of that innate faith, are described in the next verse.
~'ICfljC(J T:/
ftm;rur~~~m~1
~ '(NIW ~ tllqfl1 ~ot ~II ~ II
sribhagaviinuviica
trtvidha bhavati sraddha dehinam sa svabhavaja
sattviki rajasi caiva tamasi ceti tam sJVU
The faith of human beings, born of their own nature, is of
three kinds-siittvika (good), riijasika (passionate) and tamasfka
(ignorant). Now hear about this. 2
Comment:-
[Arjuna put the question to know, where they stand, while
the Lord answers his question, according to their faith, because
they stand, as is their faith.]
'Trividhii bhavati sraddhii dehiniirit sii svabhiivajii'- Faith
is of three kinds. Now the question arises, whether that faith is
born of company, learning of scriptures, or of innate nature. The
answer is, that it is born of their nature. By having this faith,
people worship the gods etc.
'Siittviki riijasi caiva tamasi ceti tiirit Sfl).U'- The faith born
of nature, is ofthree.kinds-e-sattvika (good),rajasa (passionate)

and tamasa (ignorant). Lord Krsna, asks Arjuna to hear about
these three, from Him.
In the preceding verse, in the expression 'Sattvamaho
rajastamah,' the conjunction 'Abo' (Or), has been used, which
denotes that according to Arjuna 'sattvam' (good), stands for
divine nature, while rajastamah' (passionate-ignorant) stand,
for demoniac nature. It means, that according to him, there are
only two divisions. As far as bondage is concerned, the Lord
also includes both the rajas and the tamas, in demoniac nature,
when he declares that demoniac nature is conducive to bondage
(Gita 16/5). But, there is a difference between the two-the
rajas and the tamas. The rajasa (passionate) people, perform
actions, according to ordinance of scriptures to get their fruit.
So having enjoyed, in heaven the heavenly pleasure, they enter
(return to) the world of mortals, when their merit is exhausted
(Gita 9/21). But the tamasa (ignorant) people do not perform
actions, according to ordinances of the scripture. So they sink
deep (Gita 14/18). Thus the Lord, divides the faith of people,
possessing a demoniac nature, into two parts, the rajas and the
tamas, and asks Arjuna to hear from him, of the three kinds of
faith- sattvika, rajasa and tamasa, separately.
Link:-The Lord, in the preceding verse, explains three

kinds offaith. In the next verse, He explains, why it is of three
kinds.
flTC411'(C\QI ~ ~ ~ ~ I
~~lq41~ ~ <it ili:Q4: "« ~"«: II q II
sattv8nuriipa sarvasya sraddha bhavati bharata
sraddhamayo'yam puruso yo yacchraddhal, sa eva sal,
The faith of each, 0 Bharata (Arjuna), is in accordance with
1770 SRIMADBHAGAVADGITA [Chapter I?
his inner sense. Man is of the nature of his faith; asa man's faith,
so is he. 3
Comment:-
'Sattviinuriipii sarvasya sraddhii bhavati bhiirata'-Here, the
expression 'Sattvanunipa' stands forSvabhavaja', which was used
in the preceding verse. The term 'Sattva', stands for inner sense.
So the faith of a man is in accordance with his inner sense. As a
man's inner sense is sattvika, rajasa or tamasa, so is his faith.
The term 'Sarvasya', denotes 'dehinam' (the embodied), used
in the preceding verse. It means, that the faith of each person,
whether he knows the ordinances of the scriptures or not, believes
in them or not, acts, according to them or not and he may belong
to any caste, creed, country, social order, of any tradition but,
faith of each and all is of three kinds.
'Sraddhamayo'yarh puru~al}'- A man's character is judged,
by his faith. As a man's faith is, so is his character.
'Yo yacchraddhah sa eva sal}'- As a man's faith, is so is
his 'Nistha', (state of being, conviction) and according to his
conviction is his fate. His feelings and actions, are according to
his faith. So long as, he maintains affinity with the world, he is
the same as is his nature or his inner· sense.
I A Vital Fact I
A man is inclined towards the world by regarding it, as
true, while he is inclined towards God, by having faith in Him.
Without faith a man, cannot progress in the spiritual sphere,
whether he follows the discipline of action, of knowledge or
of devotion.
Faith, occupies an important place in a man's life. As a
man's faith is, so is he (17/3). He may not be so today, but in
the course of time, he will become so.
Today, it is difficult for a striver, to recognize his natural
faith, because there are innumerable sects and religions. Having
read and heard, different opinions and principles, he finds himself

in a fix. He cannot decide, what his aim is, and what.he should
do. In such circumstances, he should give a serious thought, to his
internal feelings which are untainted by any external influences,
of association, of a preceptor or scriptures. Thus he comes to
know, of his natural inclination or faith.
Every being, has an inclination to be free from all sorrows,
and to attain eternal bliss. This inclination, is aroused in human
beings, because of their past influences, present education,
environment and heredity. They make their decisions, according
to their inclination or nature. This resolution, decides their faith.
Sattvika faith, leads to spirituality, while the tamasa and rajasa
ones lead to the mundane world. So, the sattvikafaith is spiritual,
while the tamasa and the rajasa faiths, are mundane i.e., the
sattvika faith is divine nature, while the tamasa and the rajasa
faiths, imply demoniac nature. The seventeenth chapter, has been
started in order to enable people to renounce demoniac nature,
and to reveal divine nature. The reason, is that those who want
to attain salvation, should renounce the demoniac nature and
should acquire divine one.
The faith of the people, who want to attain salvation is
sattvika, of those who want mundane pleasures, prosperity and
also heaven etc., is rajasa and of those who believe in 'eat, drink
and be merry' as well as in indolence, heedlessness and excessive
sleep etc., is tamasa, Faith consists, in the acceptance of the
existence of God and in His realization. Where there is faith,
love reveals itself naturally, because the soul is a fragment of
God. So, as soon as, one develops faith, he is attracted towards
Him. When having a disinclination, for the Lord, he remains
absorbed in worldly pleasures and prosperity, believing in the
mundane. This sort of faith or belief, is not real, it is a misuse
of faith. This mundane faith, leads to a downfall. The faith, that
he belongs to a particular castetvarna) and a particular social
1772 SRUMADBHAGAVADGITA [Chapter I?
order (asrama), is a higher sort of faith, than mundane faith.

But, the best and the real faith, is the faith in God, saints,
liberated souls and scriptures. Such faith leads to salvation. *
Those, who have neither knowledge of scriptures, nor
company of the great souls, can also have faith in spirituality
or God, because of the impressions samskara of the past. Such
people naturally believe in God, and are engaged in virtuous
actions, such as religious sacrifice, charity, austerity, pilgrimage,
fast, good company and study of scriptures etc. Even if they do
not perform such virtuous acts, their faith can be recognized, by
the sattvika food, they eat.
All beings, such as human beings, birds, beasts, plants and
creepers etc.,whether moving or not assumed someone as superior
to them and depend upon him or it. When adversity visits them,
all take shelter in someone, who is superior to them. He, who
has deemed anyone superior to him, and taken shelter in him,
he may believe in God or not, he has, in fact accepted God,
in principle. He, who goes on viewing superiority of one, over
another, in respect of age, learning, quality, wisdom, ability,
power and status etc., he will have to accept, finally the most
superior One of whom, there is no superior. All superiority, ends
in Him and He is God.
'Piirvesamapi guruh kalenanavacchedat'
(Yogadarsana 1/26)
"He is the preceptor of the most ancient ancestors, because
He is above, a time limit."
Everybody concedes, someone or the other, as superior to
him, from his view-point. This faith in superiority, is according
to feelings of his inner sense. These feelings constitute his faith.
These feelings, remain different in different persons. So their
* In the mundane faith there is predominance of pleasures, in the religious
faith there is predominance of feeling and in the spiritual faith there is
predominance of the truth.
faith is also, distinct.

A man's faith is sattvika, rajasa or tamasa, according to
his nature. All beings, are endowed with the three modes of
nature-s-sattvika, rajasika or tamasika (Gita 18/40). One of
them may predominate the other two (Gita 14/10), in every being.
As nature always undergoes changes, so its modes also change.
So a striver, whose aim is God-realization, without assuming
any affinity, with modes of nature, should remain unperturbed,
by them.
The soul is a fragment of God. So when a man, finds
predominance of a mode either of passion or of ignorance, he
should not regard himself, as mean or low. Being a fragment
of God, he (soul), is pure. It is his company or environment, by
which one mode of nature predominates, by suppressing the other
two. As the nature of a man is, so is his faith-s-sattvika, rajasa
or tamasa.So a striver, should keep good (sattvika) company,
should live ingood environment, and should study the scriptures.
By doing so, his nature and faith, will be sattvika (good) and
these will lead him, to salvation. On the other hand, by bad
company, environment and literature, his faith will be rajasika
or tamasika, which will degrade him.
Appendix-Faith is a 'bhava' (sentiment). As is a man's
sentiment, so is his self. The bhava (sentiment) is of two
kinds-s-tsadbhava' and 'asadbhava'. The one which leads to God,
is 'sadbhava' and the one which leads to the world is 'asadbhava',
In the divine nature there is predominance of 'sadbhava' while
in demoniac nature, there is predominance of 'asadbhava'.
'I am a striver' -In it if there is the predominance of
'asadbhava', it causes pride (false pride) and if there is
predominance of 'sadbhava', it causes 'svabhimana' (Self-
respect). Pride causes demoniac nature but Self-respect causes
divine nature. If a man thinks that he is superior to others, he
becomes proud of his superiority; and if a striver thinks of his
duty, he is full of Self-respect that he can't perform any action

which is an obstacle to his spiritual progress. Being proud a man
can perform an action contrary to his spiritual practice; but if
the striver has Self-respect, he will feel shy in performing any
action which is contrary to his spiritual discipline. 'Svabhimana'
will lead him to the 'Sattvika' faith while 'Abhimana' (pride)
will lead him to the 'Rajasika' and 'Tamasika' faiths.
Link.·-The Lord, in the next verse, explains the means of

ascertaining the conviction (state of being), of a person by his
worship.
CON1:;d mfTCICh I. ~ '(I \iI'fI 1: I

Qdl4'('I.loli~ 4\i1:;d dlq'flI\iRT: II ~ II
yajante sattvika devanyaksaraksamsi rajasal).
pretanbhiitagal}amscanye yajante tiimasa. janal}.
Good (sattvika) men worship the gods; the passionate (rajasika)
worship the gnomes(yaksa)and the demons; the ignorant (tamasika)
otTer sacrifices to the spirits and ghosts. 4
Comment:-
'Yajante sattvika devan'-The sattvika (good) people,
possessing divine nature, worship the gods. Here, the term 'Devan'
denotes the five chief deities-s-Visnu (the preserver), (Rama or
Krsna etc.), Siva (the destroyer), Ganesa, Durga (Power) and
the Sun, because the term 'Deva', stands for God (Divinity) and
His nature viz., divine nature, which is conducive to liberation
(16/5). Thus, strivers possessing the sattvika (good) faith worship,
anyone of five chief deities, according to their natural faith. The
worship of twelve Adityas, eight Vasus, eleven Riidras, and two
Asvini Kumaras, without any selfish motive, is also regarded as
sattvika worship.
'Y~ar~i rajasw,'-The passionate, worship the gnomes
Verse 4] SADHAKA~SANJIVANI 1775
and the demons. They are included among the gods. The gnomes,
hanker after the accumulation of wealth, and then guard it,
while the demons are bent upon the destruction, of others. The
passionate, worship them, to satisfy their own desires and to
destroy others.
'Pretanbhiitilgal}amscanye yajarite timasa janaJ}'-The
ignorant people, worship spirits and ghosts. Those, who are
dead are called 'Preta', while those who are in the forms of the
life of ghosts, are 'Bhiita'.
Here, the manes should not be included in the term 'Preta'
(spirit), because those, who worship the manes as a part of their
duty without any desire for the fruit of their actions (worship),
are sattvika (good). The Lord in the Gmi, has not prohibited the
worship of manes (Gita 9/25). Those who worship the manes,
having a desire for fruits, such as their own safety and reward
etc., go, to the manes. Such worshippers, regard their manes
as their favourite deities, who hold the highest positions. So,
they go to the abode of the manes, they cannot go to higher
regions, which are beyond the abode of the manes. But, those
who worship the manes as a part of their duty, without having
any desire for fruits, are sattvika (good or pure), they are not
rajasa (passionate).
Those, who feed dogs and crows selflessly, obeying the
ordinance of scriptures, do not attain these. Similar, is the case
with those, who worship the manes, without any desire for fruits.
Their worship, leads them to salvation. Similarly obsequies, such
as NiiraYaQabali and Gaya-Sraddha (offering of water, food etc.,
to the Brahmanas in honour of the manes), which are sanctioned
by scriptures, are indispensable. These must be performed, so
that the soul of the dead persons, may attain higher states, such
as salvation etc. Such actions, are siittvika.
Those, who while performing (yajiia) sacrifice, worship
Lord Ganesa and Navagraha (nine planets) etc.raccording to
ordinance of scriptures, without anydesire for fruit,actually

worship the scripture, in the same way, as a chaste wife of
even a demon, attains salvation, not because, she has served
her demon-husband but because, she has obeyed the Lord, the
saints and the scriptures. In the twenty-fifth verse of the ninth
chapter, the worship of gods, has been mentioned to outline the
fate of worshippers, while in this verse the worship of gods, has
been mentioned to judge, the faith of a worshipper. So the term
'Yajante', has been used here. Thus the Lord, explained that a
man worships, a deity according to his conviction, or faith.
Appendix-The 'Sattvika' persons who worship the gods,
go to the gods after death, the Rajasa persons who worship
. demigods (gnomes) and demons, go to them and the 'Tamasa'
persons who worship ghosts and evil spirits, join the ghosts and
evil spirits (Gita 9/25).
In the Gita, the term 'Yajfia' has a wide range, within which
religious sacrifice, charity, austerity, vow and performance of
duty etc.,-all are included (Gita 4/24-25). Therefore here also
within the term 'Yajante'-performance of all duties and actions
should be included, out of which, Yajfia (religious sacrifice) is
important. 'Pretanbhutaganamscanye' -Our manes are ghosts for
others and the manes of others are ghosts for us. Worship to
manes is not 'Tamasika', but worship to ghosts is 'Tamasika'.
Link:-The Lord in the preceding verses, described those

people, who casting aside ordinances of the scriptures, offer
worship with faith. They neglect the ordinances because they do
not know them. Now He, in the next two verses, describes those
who intentionally neglect the ordinances of scriptures, and are
also lacking, in faith.
~ m dlllwd ~ (I'T.I)- ~: I
~1~i;Hfi'9:"diI: Cfilq'(I.,itHIf;cffir: II ~ II
~: ~ ..O'H·vj '{d\lIqq:€ldfl: I
-qf -acli~:~I;(h~ 'dTf;qClS:ilI«'lA~ II ~ II
asistravihitaril ghoram .tapyante ye tapo janal}.
dambhiihaitkarasarilyuktal}. kamaragabalanvital}.
kadayantal}. sarfrastham bhutagramamacetasah
mam caivantal}. sarirastharil tanviddhyasuraniscayan
Those men who perform stem austerities, not enjoined by the
scripture, due to hypocrisy and egoism, impelled by desire Oust)
and attachment, who torment the elements, in their body, and Me,
Who dwell in the body, know these senseless (ignorant) people, to
be of demoniacal resolves. 5-6
Comment:-
'Asastravihitarit ghoram tapyante ye tapo janiil}'-Those men
perform dire austerities which are not sanctioned by the scriptures
rather forbidden. It is because of their tamasika intellect (intellect
enveloped in darkness) (Gita 18/32) that they themselves do
not know the ordinance of scriptures. Moreover, they are not
prepared to accept those ordinances, and act upon these, even
if, those ordinances, are explained to them by some person.
'DambhihaJikarasarnyuktiil}'-They, are full of hypocrisy and
egoism. They believe, that people who are engaged in adoration,
meditation and study of scriptures, are hypocrites. So they also
pretend to be, what they are not, and are puffed up with pride,
because of their false intelligence, wisdom and knowledge etc.
They think that they can bring other people round, to their view-
point; and they need not listen to the scriptures, because they
possess, enough knowledge.
'Kamaragabaianvitiil}'-The te!ID 'Kama', stands for lust, for
worldly pleasure. They remain engrossed in those pleasures i.e.,
they remain attached to them. Impelled by the force of desire,
they have a thirst for these and so they want to secure and
maintain them. Thus, they hanker after worldly pleasure and
1778 SRlMADBHAGAVADGITA [Chapter]7
prosperity and remain engrossed in them; by regarding: these,

as the only goal. ofhuman life. .They have the feelings, that if
having obtained this human life, they have not enjoyed worldly
pleasure, they are just Iike.beasts.Jfthey have not acquired those
materials, for enjoyment, what havethey.gained? Without those
enjoyments, their life· has gone in vain. They are always given,
to sense-enjoyments. They perform austerities, obstinately with
a view to acquire material for worldly enjoyment.
'Karsayantah sarirasthaih bhntagramamt--They believe, that
austerities consist in tormenting the group of five elements (earth,
water, fire, air and ether), in their bodies.· According to them,
austerity means bodily torture.
In the fourteenth, fifteenth and sixteenth verses of this
chapter, there is a description of the austerities of the body, speech
and mind. There is no mention of physical torture. Austerity
is performed very calmly, without tormenting the body. But the
austerities, referred to in this verse, are performed by tormenting
the body, against the ordinances of scriptures. So these are called
violent austerities.
'Miiril caivintal}.Sarlrasthain'-They,also torment the Lord,
Who is lodged in their hearts. As God is seated in their hearts as
their very self, so when they torment the self, they torment God.
Moreover, they torment Him, by disobeying His teachings.
'Tanviddhyasuraniscayan'-The Lord, declares that such
people should be known to be of demoniacal resolves. Here, the
expression '.Asuraniscayan',·does not denote people of ordinary
demoniac nature; but those who are extremely demoniac, mean
and atheistic.
I An Important. Fact I
In the fourth verse, the term 'Yajante' (worship), has been
used, for those people who neglecting the ordinances of scriptures
due to their ignorance perform worship, with faith. But here
Verse 6J . SADHAKA-SANJIVANi 1779
the term,· 'tapyante'(practise), has been used for people, who

intentionally neglect the ordinances of scriptures and are also
lacking in faith. The reason is, that people of demoniac resolve,
attach great importance to violent austerities, according to their
own fancy and whims. The mark, of their austerity is tormentation
of body. They instead of believing in God, and the scriptures,
believe in austerities. They perform, violent austerities against
ordinances of the scriptures. They remain hungry, for a long
time, lie on thorns or nails bare bodied, stand on one leg only,
sit facing fire and perform other violent austerities, of such type,
to torment their bodies.
In the twenty-third verse of the sixteenth chapter, it is
mentioned that those, who. having cast aside, ordinances of
scriptures, act under the impulse of desire, attain neither perfection,
nor happiness nor achieve the Supreme Goal. It means, that they
do not secure the full fruit of their actions, because they attach
importance to external activities; instead of internal feelings.
But, here people of demoniac resolves, go to the lower wombs
and hell, because they are given to hypocrisy and egoism, etc.
Moreover, they neither have faith, nor want to listen to ordinances
of the scriptures and not act upon these.
In the twenty-third verse of the sixteenth chapter, there is
reference to disobedience of the ordinance of scriptures through
indifference, in the first verse of this chapter, there is disobedience,
through lack of knowledge while, here it is, intentional and wilful
disobedience. Here the performance of austerities is made having
opposition to faith, the ordinances of scriptures and God, and
welfare of the people. Such opposition, is not found among the
people of the rajasa and tamasa dispositions, described at places.
Link:-Howto know thefaith of a man, who does not offer,

any sort of worship! The Lord, explains that it can be judged
by the food, which is dear to him.
atl~I~'RCfFtr ~ ~ ~~: I
4~fdqfdm ~ ~ ~ ~ II \9 II
aharastvapi sarvasya trividho bhavati priyah
yajiiastapastatha danam t~am bhedamtmam SfI.lU
The food, which is· dear to all, is also of three kinds. Even
so are the sacrifices, austerities and charities. Hear thou, the
distinction between these. 7
Comment:-
'Aharastvapi sarvasya trividho bhavati priyal}'-In the fourth
verse, the Lord, explained the means of ascertaining the conviction
of a person by his sattvika, rajasa and tamasa worship. But how
to know the conviction of a person who has no faith, and interest,
in worship? The answer is, that every person, whether he is a
believer or a non-believer, belonging to any sect or religion, has
to eat food. So a man's conviction or faith can be known by the
food, which is dear to him. By what dishes is a man naturally
tempted viz., on hearing, seeing and tasting the food articles,
by which the mind is attracted, that· will determine, his sattvika,
rajasa or tamasa, faith.
Some may think that this is a description of three kinds of
food. If it is viewed from a gross point of view, the approach may
appear correct. But if we ponder over it deeply, it is not correct.
This is not description of three kinds of food. But actually it
indicates a person's taste for food in order to judge his faith.
The terms 'Sarvasya' (all) and 'Priyah' (dear), have been used
to indicate, that each person out of all human beings, wants to
eat a particular kind of food-s-sattvika, rajasa or tamasa, which is
dear to him. Thus, his nature is inferred from the nature of food
he likes and eats. Similarly 'Yajfiastapastatha danam' (sacrifice,
austerity and charity)* are also of three kinds. It makes out
* Here the term 'Yajiia' stands only for sacrifice, not for all duties or
actions that are to be performed because besides the 'Yajiia' (sacrifice), austerity
that a person studies books, keeps company, visits places and is

engaged in different sorts of activities, according to his sattvika,
rajasa or tamasa, temperament.·
'Tesam bhedamimarit sfI}u'-Lord Krsna asks Arjuna, to note
the distinction of sacrifice, austerity and 'charity, according to a
man's temperament. A man, offers charity to a Brahmana (member
of the priest class), while another person offers charity, to a
common man. Some keep company with virtuous persons, whose
food and conduct etc., are pure, while others keep company with
evil persons. *
It means, that people of sattvika temperament like sattvika
(good) food, company, environment and actions, etc., while
people of rajasika (passionate) temperament, have rajasika
tastes, and those of tamasika (ignorant) temperament, like food,
company, environment and actions, which are not sanctioned
by scriptures.
Appendix-Two kinds of actions are performed by a man
according to his temperament-secular and scriptural. Therefore
here within 'food', the secular actions (eating, drinking and the
way of living etc.,) and within 'austerity, sacrifice and charity'
the scriptural actions should be taken (understood).
~:~'\'€ICS4HH)<i'Q«&!ltl~: I
~: ft:;:::rlm: ft:em ~ ~: II c II anmu:
ayut,sattvabalarogyasukhapritivivardhanat,
rasyat, snigdhal} sthira hrdya aharat, sattvikapriyat,
and charity are given. Pilgrimage and fast etc., can also be included in them
and they may occupy secondary positions.
* As among animals deer accompany deer, cows accompany cows and
horses accompany horses, similarly fools keep company with fools and the
learned have friendship with the learned because friendship is maintained
among persons of the same temperament and conduct.
The foods which promote life, vitality, strength, health, joy and
cheerfulness; which are juicy, bland, nourishing and agreeable are
dear to the sattvika type of people. 8
Comment:-
The foods, which promote life, vitality, strength, purity,
health, happiness* and peace, which are sweet and juicy (fruit,
milk etc.) which provide strength to the heart and lungs; and
which are oily such as butter, ghee, almonds, cashewnut and
raisins etc., are dear to the sattvikatype of men. These can be
of four kinds-those which are eaten, are drunk, licked, and
those which are sucked. A person, who likes such foods is of
sattvika temperament.
ChG""CI*,MClOII~&Jlffia:ol*,~: I
augHI o \ij'('Ol (O'QJ!!I ~:ljiI~nCl'ilqlQ!llI«I: II ~ II
katvamlalava.,atyu~.,atik~.,ariik~avidahinal}
ahara rajasasy~t3 dul}khasokamayapradal}
Foods which are bitter, sour, saltish, very hot, pungent, dry,
scorching and producing pain, grief and disease, are liked, by the
rajasika type of persons. 9
Comment:-
Foods which are bitter, such as 'Karela' and aloe plant, sour,
such as tamarind and lemon, saltish, having excessive alkaline
and salts, and which are very hot viz., steaming, pungent such
as chilies, and dry such as, parched grains (lacking butter, milk
etc.,) and which cause burning such as mustard etc.
'Ahara rajasasy~t:a'-Such foods (which are eaten, drunk,
licked and sucked), are liked by the rajasika type of persons.
* Though the favourable foods are dear even to the passionate but their
love for them will change into poison (18/38). Similarly the ignorant also
like them but their liking for them will conduce them to sleep, indolence and
heedlessness (entertainment, ill talk and evil habits etc.) (18/39).
Verse 10] SADHAKA-SAflJIVANI 1783
Thus a.man's faith, is known by the food hetakes;

'D.il}khaSokamayapradal}'-.:.such·foods, produce pain, grief
and disease. When a person eats such food, he experiences pain
and a burning sensation, in the throat, tongue and palate etc. He
is not pleased, but is rather grieved after eating such foods and
these cause sickness, in the body.
lIIH414 41HHi 't{ffi.~ -:cr '4((1

~~~~II·~OII
yatayamaril gatarasam piiti paryusitam ca yat
ucchlstamapl camedhyam bhojanarit tamasapriya!D
That which is, half-cooked or half-ripe, insipid, putrid, stale,
polluted and impure, is the food, dear to the tamasa. 10
Comment:-
'Yatayamam'-It means half-cooked, half-ripe, overcooked
and overripe food and off-season fruit and vegetables etc., kept
usable through refrigeration etc.
'Gatarasam'-The fruits etc., which lose their juice due to
exposure etc., of which the essence has been taken out through
machinery are 'Gatarasam'.
'Piiti-Putridfoods, are those of which the smell is offensive,
these are onion and garlic etc. Moreover wine etc.,* which are
* Inthe scriptures a drunkard has been called a great sinner-He who steals
gold, he who drinks wine, he who has sexual intercourse with his preceptor's
wife and he who murders a Brahmana-s-these four l!re great sinners and the
fifth great sinner is he who keeps their company. It means that drinking is one
of the worst evils, worse than even the non-vegetarian diet.
The holy water of the Ganges purifies everything. But the goblet is not
purified even with it. So how much impure a drunkard is-one can't imagine.
Its preparation involves a lot of violence. It kills the germs of righteousness
i.e., the feelings and impressions of righteousness are destroyed by drinking
wine and a man has a downfall.
1784 SR~DBHAGAVADGITA [Chapter I?
rendered foul, through fermentation, are also putrid.

'Paryusltam'c-Cooked food, such as vegetables and 'Capatis',
prepared by mixing water and salt, in them which has been kept
overnight, is stale. But sweets, prepared from milk, butter, ghee
and sugar do not get stale, as they do not get spoiled, when
allowed to stay overnight.
'Ucchistam'c-Pood left over on a plate after a meal or food
which is either seen, or smelt or partly eaten, by a cow, a cat,
a dog or a crow is called polluted (Ucchistam).
'Amedhyam'-Meat and eggs etc., are impure food, so impure
that a man has to take a bath, even if he touches them. The Lord,
does not want, even to name articles, of impure food.
'Api ca'-This expression, conveys that besides the above-
mentioned foods, all other articles of food forbidden, by the
scriptures-such as turnip and carrots etc., are prohibited
according to one's stage of life or social order etc., are: also
included in the tamasika food.
'Bhojanarit tiimasapriyam'- Such food is dear to a tamasika
person. Thus a man' faith is known, by the food, which is dear
to him.
Even if sattvika food, is eaten having attachment for it,
becomes rajasika. If it is eaten in excess, it becomes tamasika.
Similarly, dry or stale food offered to a beggar, is rajasika or
tamasika. But if the same food is offered to God, with devotion
and it is eaten, less than the appetite* by chanting the name of
the Lord, it becomes sattvika.
I An Important Fact Pertaining to the Topic I
In this context, it seems as if there is a description of three
types of food. But actually, it is a description of a person's
inclination, which can be judged by the nature of food, which
* The quantity of the food should be moderate, neither more nor less.
is dear to him. The following points, clarify it.

(1) In the seventh verse of this chapter, the Lord uses the
term 'Sarvasya', to indicate that all human beings, like three
kinds of food, according to their inclination. That inclination,
decides a man's conviction. The term 'priyah' (dear), has also
been used in the eighth and tenth verses, and 'Ista' (dear) in the
ninth verse, which indicate a man's inclination, or taste. Had
there been a context of food, the Lord, instead of using the term
'priyah' (dear) or 'Ista', would have said, that these are Sattvika
foods, or the tamasika ones etc.
(2) The second argument, is that while mentioning the sattvika
food, the Lord first explained the result of taking sattvika food,
and then sattvika food. Itis so, because a sattvika person, thinks
of the consequences. of eating a particular food or performing
an action, before he eats food, or performs an act.
A rajasika person, first eats food and then thinks, of its
adverse effect. So in rajasika food, first there is a description of
food and then its result, in the form, the pain, grief and sickness.
As far as the effect of the tamasika food, is concerned, the
Lord has not even mentioned it. It is so, because a tamasika
person, out of delusion does not think of the adverse effect,
of the food eaten. He does not think-whether it is earned by
fair means or foul, whether it is pure or impure, whether it is
sanctioned by scriptures or not. He eats the food, like an animal.
It means that he, who eats sattvika food, possesses a divine nature,
while he, who eats either rajasika or tamasika food, possesses,
a demoniac nature.
(3) Had the Lord described the food, He would have described
the food in more details, such as that livelihood, should be earned
by honest means; the food should he cooked by wearing clean
clothes in a well cleaned and pure kitchen; it should first be
offered to God, and then eaten by thinking of Him, and chanting
His name. This sort of food, issattvika.
1786 SRUMADBHAGAVADGITA [Chapter}?
Similarly, He would have described the rajasa food.

Livelihood should be earned by fair means or foul, having
predominance of pride and selfishness. The food should be
eaten for taste and fashion, and it should be eaten by. having
attachment, to it. This food is rajasika;
In the same way, food is earned by foul· means, such as
falsehood, fraud, theft and robbery etc., without any sense of
purity and cleanliness, in an impure atmosphere, the food items,
may be meat and egg etc., no attention is paid to how the food
is cooked. One who takes food, does not wash his hands and feet
and takes it with his shoes on. No cleanliness is maintained and
it is eaten, in an impure atmosphere. Such food is tamasika.
But here the Lord, has described the foods, which are dear
to the sattvika (good), the i"ajasika (passionate) and the tamasika
(ignorant), so that their inclinations, or faith could be known.
(4) Besides this, in the Gitii where there is description of
food, there is reference only to the eaters, as 'others restrict
their food', (4/30), 'Yoga is not for him, who eats too much, but
for him who is temperate, in food' (6/16-17), 'Whatever thou
eatest' (9127) and 'He who eats, but little' (18/52).
Similarly, in the seventh verse of this chapter, the term 'tatha
(also), denotes that a man performs sacrifice and austerity, and
offers charity according to his sattvika, rajasika or tamasika,
temperament. Similarly, in this chapter from the eleventh verse to
the twenty-second verse, also there is description of the nature of
those, who perform sacrifice and austerity, and offer charity.
I An Important Thought Over Food I
In the Upanisads, (Parts of different branches of Vedas) it is
mentioned 'As is the food, so is the mind'. As the food, a man
eats, so is his mind. So a man should eat pure food, because it
purifies his mind. The place, seat, scene and atmosphere where
he eats, the food should be pure and holy, as these also effect
Verse to] SADHAKA-SANJIVANI 1787
the mind: Moreover, feelings and thought of a cook should be

pure, and good.
Before, having a meal, a person should wash both the hands,
both the feet and the mouth. He should sit on a clean and pure
seat, with his face towards the east or the north. Then he should
offer food to the Lord, by reciting verses-"Whosoever offers to
Me with devotion a leaf, a flower, a fruit or water, that offering
of love, of the pure of heart I accept" (Gita 9/26). After this,
he should take a little water, on his palm and reciting a verse,
"The act of offering is God, the oblation ~s God. By God, it is
offered into the fire of God. God is verily to be attained by him
who always sees God in action" (Gita 4/24), one should drink
it. Then, he should put the first morsel of food into his mouth
by chanting the name of the Lord. While chewing a morsel, he
should recite the sacred mantra (hymn), of sixteen words 'Hare
Rama Hare Rarna, Rama Rama Hare Hare, Hare .Kr~:Qa Hare
Krsna Krsna Krsna Hare Hare' (or chant the name of his favourite
deity), two times. Thus he chews a morsel thirty-two times,
because there are sixteen words in the sacred hymn (formula).
Thus, the food becomes digestible and nourishingand one remains
absorbed, in the adoration of the Lord by chanting His names,
which purify, the food.
If a person, while having a meal has evil propensities, such
as hatred, envy, jealousy, fear and greed, his food is not digested
well, and he suffers from indigestion. So, while eating food,
he should be free from all these evil propensities, and should
remain calm and pleased. It is heard, that a dog is allowed to
run after a calf before a cow is milked. The cow grows angry,
after seeing the dog. That milk is offered to soldiers, so that
they may become cruel.
An experiment was made on some horses: Some of them
were fed with milk of cows, while others were fed with the milk
of buffaloes. The former could cross a stream, while the latter
could not. Similarly, if there is a fight between a bullock and

a buffalo, the buffalo defeats the bullock. But if both of them
draw a cart in the heat of the sun, the bullock is more active. The
reason is that milk of the cow contains sattvika nourishment.
As good and evil feelings, have their effect on food, so have
looks. If an evil person or a hungry dog, has a look at food, it
becomes impure. So what to do? He who wants to eat that food,
should think that Lord Himself in that form has come to eat the
food. So, first he should offer a part of it to Him, and then eat
the remaining food himself. By doing so, the food is purified.
Secondly, those who take a share of the calf from the milk
of a cow, make the milk impure. If they milk the cow, after the
calf has been well-fed, the milk is pure.
The feelings of a person, who eats, and of the person, who
offers food, have also their effect, on food. (i) Food which is
offered with great pleasure, is of superior quality. (ii) The food
offered with pleasure, but the eater thinks that he has saved
some money, by receiving free food-it is considered of medium
quality. (iii) Food offered with a feeling of compulsion, that he
has been forced to offer the food, because someone has arrived,
and the eater eats the food having the feeling of selfishness-that
food is, of an inferior quality.
In the Gita it is mentioned, that good persons are devoted
to the welfare of all beings (5/25, 1214). It means that the things
and actions of persons, who are devoted to the welfare of other
beings, are pure and holy.
The following verses, should be recited when a meal is over-s-
"All beings come forth from food, food is produced from
rain, rain ensues from sacrifice and sacrifice, is born of action.
Action has its origin in Brahma (Vedas), and the Vedas spring
from the Imperishable (God);therefore the all-pervading (Brahma),
ever rests in sacrifice" (Gita 3/14-15).
Then, in order to digest food he should recite "Becoming the
fire which dwells in the bodies of living beings, and mingling

with the upward and downward breaths, I digest the four kinds
of food" (Gita 15114), and move the navel, with the middle
finger slowly.
Link:-Having explained, that the faith of a person can be

known by his worship or by the food, which is dear to him, the
Lord 'now explains, the three kinds ofsacrifice, by which a man's
faith or inclination, is known.
3ilhHIChI~~ ~ ~~ I
~EG64q~Rrl:A': ~~mf?Rrcn: II ~~ II
aphalakailk~ibhiryajiio
vidhidrsto ya ijyate
yastavyameveti manah samadhaya sa sattvika\!
Sacrifice (Yajiia) which is performed, according to scriptural
law, by those, who expect no reward and believe firmly, that it is
their duty to offer the sacrifice, is sattvika (good). 11
Comment:-
'Yastavyameveti'<-Being blessed with human body a man,
becomes eligible to perform the sacrifice according to his caste
and social order, with a firm belief, that it is his duty to do so,
and he should not expect any reward, either here or hereafter.
The terms 'eva' (only), and 'Iti' (thus), have been used, to
emphasize the fact, that it is his duty and it must be done. He
should, have no other consideration, except performance of
duty, for duty's sake.
'Aphalakank~ibhil"- A man, expects no reward, either here
or hereafter, for sacrifice, which he offers.
'Yajiio vldhldrsto ya ijyate'-The sacrifice, should be offered,
according to the ordinance of scriptures.
If he expects no reward, then why should he perform a
sacrifice? The Lord, answers 'Manah samadhaya (mind having
reconciled), i.e., it is his duty, to perform it.

IWhat is Sattvika Sacrifice? I
The term 'ya~tavyam'*,' denotes that sacrifices should be
offered, as a duty. When a man offers sacrifice having desire of
gaining honour, praise and riches here, and heaven and luxuries,
in the next birth, he is attached to the sacrifice. But if he performs
it, without any kind of reward, his affinity with it is renounced
and (in absence of selfishness and pride), his ego is purified.
In it there is a vital point, that when a doer performs an
action, he gets affinity with it. An action; is in the image of a
doer viz., as is the doer, so is his action. The Lord, in the third
verse of this chapter, declares" "As is a man's faith, so is he" and
he acts according to his faith. It means, that as affinity of a doer
with an' action remains, there is every, possibility of his getting
into bondage. But if he performs an act, as a matter of duty
without having any' attachment for it, his affinity is renounced
and he gets liberated. How is an action to be performed, only for
duty's sake? A person, has to do nothing for himself. He should
have no affinity, with any object, time and place etc. He should
perform his duty, according to the need of the hour. Thus, he
will not desire to reap the fruit of action, and will not be bound.
On the other hand, attachment leads him, to bondage. It is
declared in the Giro-liThe Yogis (men of action) perform actions,
only with their senses, mind, intellect and body, abandoning
attachment" (5111). It means, that a Karmayogi, should not have
any affinity with body, senses and mind. It also implies, that
he should not have any affmity, with the ladle, the place and
materials for oblation.
Sacrifice, and its fruit, both have a beginning and an end,
they appear and disappear, while the soul is imperishable and
* Duty is the action which should be performed, which is according to
one's capacity and by which the aim is achieved.
Verse 12] SADHAKA-SAI'i'JIVANI 1791
eternal. But, he (the soul) assumes his affmity with actions, and
their fruits. Until he renounces this affinity, he gets entangled,
in the cycle of birth and death (Gila 5/12).
Sattvaguna, enables a man to renounce his affinity with the
world, and leads him to God-realization, therefore, it is called
as 'Sat' or transcendental.* All the qualities of the divine nature
are Sattvika, But a person possessing divine nature realizes God,
only when he transcends the three gunas (modes of nature).
~n~~~~1
$'W04d ~~ (f ~ ~ 'tI\il'9t(II ~ ~ II
abhisandhiya tu phalam dambhirtfiamapi caiva yat
ijyate bharatasrestha tarn yajiiarit viddhi rijasam
Sacrifice, which is offered in expectation of reward or for the
* In the Srimadbhagavata in the twenty-fifth chapter of the eleventh
section besides the three GUI}.as there is also the description of the state which
transcends the three Gunas while in the Gita there is the description of the
three Gunas only. Why is it so when Lord Krsna is the speaker in both of
them? The answer is that when the sacrifice is performed as a duty (17/11),
gifts are made as a duty (17/20) !\Od an action is performed as a duty (18/9),
the person has no affinity with actions and their fruits, and so the Sattvika
actions turn into transcendental ones.
At the end of the seventeenth chapter also the Lord while describing
the Lord's name 'Sat' out of the three names 'Om', 'Tat', 'Sat', declares that
all the actions which are performed for the sake of the Lord become 'Sat'
viz., real (transcendental) (17/27). It means that the actions of a Karmayogf
become transcendental when he renounces attachment to the actions and their
fruits, while the actions of a Bhaktiyogi become transcendental when they
are performed for the sake of the Lord. So there is no description of the state
which transcends the three Gunas,
In the Glta it is also mentioned the Sattvaguna (The mode of goodness)
binds (14/6) and those established in Sattvaguna rise to the higher regions
(14/18). Why? The answer is that it is not Sattvaguna which binds but it is
attachment to it which binds (14/6, 13/21). Similarly the assumption that one
is established in Sattvaguna also leads him to bondage (14/18).
sake of ostentation, know, o best of the Bharatas(Arjuna), that

such sacrifice is rajasika (passionate). 12
Comment:-
'Abhlsandhaya tu phalam'-Sacrifice, which is performed
to acquire the desirable and to avert the undesirable, is 'rajasa
sacrifice'. IT anyone performs a sacrifice, in order to obtain
riches, name and fame, honour, obedient servants, sons, family
and heaven etc., this is desire, to acquire the desirable. Our
enemies should be destroyed; we should never be dishonoured,
disrespected and slighted; we should never face unfavourable
circumstances-this is desire, to avert the undesirable.
'Dambharthamapi caiva yat'-Sacrifice which is offered by
a man, showing himself off, as a virtuous, good, charitable,
righteous and great person for ostentation and for self glorification,
is rajasika. It includes sacrifice, offered by people of demoniacal
nature, as described in 16/15 and 16/17.
'Ijyate bharatasrestha tam yajiiaril viddhi rajasam'- Sacrifice
offered, in expectation of reward or for ostentation, is rajasika.
Such sacrifice is offered, strictly according to the ordinance
of scriptures. The reason, is that if it is not performed according
to the ordinance of scriptures, it will not bear full fruit. Similarly,
if either the method or the action, happens to be contrary, to the
sanctioned one, it will bear a contrary fruit i.e., it may be harmful
for the performer. But the person who offers a sacrifice only for
ostentation does not care much, about the ordinance of scriptures.
By using the term 'Viddhi', Lord Krsna, wants to emphasize
the fact that mundane attachment (desire), is the root cause of
the cycle of birth and death. So, Arjuna should beware of it.
Appendix-The term 'yat' used in this verse expressesthe idea
that whatever sacrificeor charity or austerityis done in expectation
of reward or for the sake of ostentation is 'Rajasa'.
fttftun ..,q'l'3li!1 ~
~~
vldhihfnamasrstannam rnantrahinamadaksinam
sraddhavlrahttam yajiiaril tirnasaril paricaksate
Sacrifice, which is not in conformity with, the ordinances of
scriptures, in which no food is offered, no 'mantras' are chanted,
no donation is made and which is without faith-that sacrifice, is
of the nature of ignorance viz., tiimasika. 13
Comment:-
'Vidhihinam'-There are different methods, for different kinds
of sacrifice, in which there is guidance for the altar, utensils for
oblation, direction and seating etc. Similarly, different materials
are used, in the sacrifice for different gods and goddesses etc.,
as in the sacrifice for the Goddess Durga, the cloth and material
of red colour are used. In tamasa sacrifice, the ordinances are
not followed, but are renounced, due to indifference.
'As~tfumam'-Tamasika people, who offer wealthas sacrifice,
do not offer food, as charity to Brahmanas, because they think
that Brahmanas will become idle, if they get free food and they
could not work.
'Mantrahinam'-In tamasika sacrifice, sacred hymns are not
chanted, as tamasika people think, that a sacrifice is performed by
offering oblation, because it kills germs, and fragrance, spreads.
But there is no need for the chanting of sacred hymns.
'Ada~iJ}.am'-No sacrificial donations are paid to a priest
or Brahmanas, in tamasika sacrifice, because people of tamasika
temperament, think that they have offered food to them already.
If they offer fees to them, they will become idle and lazy, and
will create a problem of unemployment, and so on. According
to them, such Brahmanas are a burden on the earth. But they do
not think that if they do not offer fees or food to the Brahmanas,
the Brahmanas mayor may not become idle and lazy, but they
themselves will become,heedless, by renouncing their duty,

'Sraddhavirahitaril yajiiariltiimasaril parica~ate'-As far
as, offering an oblation into the fire, (yajfia) is concerned, the
tamasika people think that it is very foolish*, that food articles;
such as grain, churned butter, barley, rice, coconut, date, palm
etc., which are useful to maintain the body, should be burnt
in a"fire, If they. perform sacriftce, that is only to gain name,
fame, honour and praise, without obeying scriptural ordinances,
without distributing food, without chanting hymns, 'and without
paying any donations.
They have no faith, either in scripture, or sacred hymns,
or sacrifice or its fruit; out of delusion: They act, contrary to
ordinance of scriptures. They arejust like, the people of the Kali
age, who do not believe in caste and social order, and who are
engrossed in activities, contrary to ordinances of the scriptures.
IIi tamasa sacriftce, a man having cast aside the ordinance
of scriptures, acts according to his own sweet will (Gila 16/23)
and it is offered without faith (Gita 17/28). These two feelings
are involved in it. So, he attains, neither the occult power, nor
the highest goal, nor even happiness, here or hereafter. He rather
descends into the womb of an insect, a bird or a beast or into
infernal regions (14118). Absence of faith, is the cause of their
damnation. As they perform forbidden actions, without faith,
they must get punishment for it.
* When a fanner mixes the seed in the earth, its production is thousands
of times more than the seed sown when the crop is ripe. Similarly the oblation
offered by chanting scriptural hymns will certainly bear fruit. So far as the seed
mixed iii the earth is concerned, it is material as the earth is insentient while
the oblation offered into the fire is divine because gods are sentient; and that
oblation results in rain which is very useful. ManujI has declared:
"The oblation offered into fire strengthens the rays of the sun and those
strengthened rays result in rain (Even the modern scientists accept this fact)."
All beings come forth from food, from rain food is produced (GIla 3/14)
and rain ensues from sacrifice (GIta 3/14).
In a sacrifice, if the doer, his knowledge, actions, fortitude,

intellect, company, the scripture and eatables, are sattvika, it is
sattvikasacrifice, if they are rajasika, it is rajasika sacrifice, and
if they are tamasika, it is tamasika sacrifice.
Link:-Having explained the three kinds of sacrifice, in

the preceding three verses, the Lord, in the next three verses,
explains three kinds of penance of the body, of speech and of
mind, their differentiation as Sdttvika, Riijasika and Tiimasika
will be explained at a later stage.
~$i'il1'6\1I~'l\it'; ~n'6lql~1
~ "'61' ~II:Ot OQ' d6!ld II ~~ II
devadvijaguruprajiiapiijanarit saucamarjavam
brahmacaryamahiritsa ea sarirarit tapa ueyate
Worship of the gods, of the Brahmaaas, teachers, elders and
the wise(liberated soul) with purity, uprightness, celibacy and non-
violence-this is said to be, the penance (tapa) of the body. 14
Comment:-
'Devadvijaguruprajiiapfijanam'.......Here the term 'Deva',
particularly stands for Lord Visnu, Lord Siva, Ganesa, Goddess
Durga and the Sun-god, the five chief deities of the category of
the Lord. So a devotee, should worship his favourite deity, out
of the five, without having any desire for fruit.*
Twelve Aditya, eight Vasus, eleven Rudras and two
Asvinikumaras-s-these thirty-three gods, are also included in
the term 'Deva'. The gods, who are worshipped in sacrifices,
pilgrimages, fasts (vows) on special festivals and occasions, such
as sacred-thread ceremony and marriages etc., are also included,
in the term 'Deva'. Their worship is sanctioned by scriptures.
* The devotees worship their favourite Deity by regarding Him or Her
as the Supreme while the others are regarded as gods by them.
So, they should be worshipped, in accordance with ordinance

of the scriptures.
Though the term 'Dvija' (twice-born), denotes Brahmanas,
Ksatriyas and Vaisyas, but here in the context of worship, it
stands only for, the Brahmanas.
Here the term 'Guru' (teachers) stand for parents, elders,
preceptors and those, who are senior in age, and superior, learning
and social order etc. Obedience and service to them, offering
flowers, incense, light and food, to them and steps to please
them-all these are included in their worship.
Here the term 'Prajfia' (the wise), stands for liberated souls.
Their worship, consists in carrying out their orders, following
their principles and treating them, with reverence from the heart.
In fact, Brahmanas and preceptors are venerable, from a worldly
point of view. But a liberated soul, is adorable and venerable,
from a spiritual point of view. We should respect them from the
core of our heart, rather than externally. Respect which comes
from one's heart, is real respect.
Saucam'-Here the term 'Saucam' (purity) stands for external
purity i.e., purity of the body, with water and earth. External
purity, causes internal purity. Through purity, a man realizes
that filth in the form of excrement, urine, perspiration, phlegm
and spit etc., continuously comes out of the body, though it is
purified again and again. Moreover, this body consists of impure
bones, flesh and marrow etc. This body is nothing but a factory
to produce filth and urine. Being conscious of the impurity
and filthness of the body, a man rises above the body. Having
done so, he has no sense of superiority in him, in respect of
social order, stage of life, status and position etc. In order to,
inculcate these feelings, purity is observed.
These days, some people complain that those who maintain
purity, hate others. It is wrong. Maintenance of purity, does not
mean hate for others. It merely means, that this body can never
I
Verse 14} SADHAKA-SANJIvANI 1797 j
j
remain pure, though it may be made pure again and again, with j
water and earth etc. j
Learned people regard the body as impure, because it is bom j
of the parent's semen and menstrual discharge, it is nourished j
by the food eaten, it is full of excrement, urine, spit, saliva and
j
sweat etc., it is mortal, and it is made clean, with water and earth.
j
'Arjavam'-It consists, in the absence of crookedness i.e., there
j
should not be any stiffness and twist, in a body. Man who has
j
pride, becomes crooked. So a striver, who wants to attain salvation
should renounce pride, by doing so, he develops uprightness.
j
j
'Brahmacaryam'-It consists in abstaining from sex. One who
observes celibacy, should take the following precautions.
j
j
(i) He should not remember past sexual intercourse.
(ii) He should not talk to women, with attachment. (iii) He
j
should not joke, with them. (iv) He should not gaze at them. j
(v) He should not talk to them, in loneliness. (vi) He should not j
think of sexual intercourse. (vii) He should be determined not j
to indulge in sexual intercourse. (viii) He should not indulge in j
sexual intercourse. j
A person, in the state of celibacy and in retired order j
(Vanaprastha), and renounced order (Sannyasa), must preserve j
his seminal fluid, in action and thought. A householder, can have j
sexual intercourse with his wife, after the period of the mense j
every month, according to ordinance of the scriptures. Such a j
person, who observes this rule, is considered a celibate, even j
during his family life. A widow, who controls her sex desire, j
attains the same goal as a celibate does. j
In fact, a celibate is he, who is firm in the vow of celibacy j
(Glta 6/14). But if there is seminal emission during sleep or j
because of a disease etc., when a person does not want discharge j
of semen, it means that he is, firm in celibacy. So a celibate, j
should have pure feelings and never allow his mind to be diverted,
j
towards a woman. Even if, by chance it is diverted he should
j
j
j
-- j
j
j
J
1
1

1
1
have a finn determination, to observe celibacy.
'Ahiritsa'-Totallack of violence is Ahimsa, A man, commits 1
I
violence out of selfishness, anger, greed and delusion. Usurpation
1
of others property, is violence out of selfishness, hurting or
murdering others is violence out of anger, killing an animal, for 1
meat and leather, or murdering a person in order to get money,
is violence out of greed, and striking a dog or plucking a branch 1
of a tree or kicking anyone, is violence out of delusion.
1
'Sarirarit tapa ucyate'-Worship of the gods etc., purity,
uprightness, celibacy and non-violence-this is penance (tapa) 1
of the body. Pilgrimage, vows and self-control, should also be
included in the penance of body. Penance, in which a body is 1
tortured, is not a noble type of penance, because such a person, 1
who performs violent penance, is known to be, demoniac in his
resolve (17/6). Noble penance, consists in following the path of 1
self-discipline, according to ordinance of scriptures and family
traditionsetc., and also in tolerating the unfavourablecircumstances
1
happily. It involves, control over the body, senses and mind. 1
In Yoga, where there is description of its eight parts, there is
description of 'Yama', first of all. Yama (self-restraint), consists 1
of harmlessness, veracity (truthfulness), continence, non-stealing
1
and non-acquisition of property (Yogadarsana 2/30). These are
also five Niyamas (religious vows). They are purity, contentment, 1
askesis, study of Vedas and self-surrenderto God (Yogadarsana
2/32). Out of these two, more importance is attached to Yama, 1
because in it there is control over body, mind and senses etc.,
1
while in Niyama, a man has to follow religious vows. *
A layman may regard, bodily torture as bodily penance. 1
But actually having been detached, from the mundane, one who
practises self-restraint or renunciation, is superior to him,who
1
*The demons such as Hiranyakasipu, Hiranyaksa and Ravana etc., 1

possessed Niyamas i.e., they practised religious vows but they had no Yamas
viz., self-restraint. 1
1
1
Verse IS} S.ADHAKA-sANJIvANI 1799
tortures his body, because, peace immediately follows renunciation

(Gita 12/12). External penance, does not lead to God-realization,
but it can be conducive to God-realization, through internal purity.
So a striver, besides practising Yamas (self-restraint), should also
practise Niyamas (religious vow), as and when, required.
Appendix-In the penance of. the body, renunciation is
important; asin worship there is renunciation of one's superiority
complex, in maintenanceof purity there is renunciationof indolence
and heedlessness, in uprightness there is renunciation of pride,
in celibacy there is renunciation of sex, in non-violence there is
renunciation of one's own comforts. Thus renunciation involves
the penance of the body.
3l$"'Ch{ cllCf£i ~.~ ~ ~I

~~ CI'&::¥i4 Otr dilld" ~~ II
anudvegakararil vakyaril satyaril priyahitarit ea yat
svadhyayabhyasanaril eaiva vaiunayaril tapa ueyate
The spoken words which give no offence, which are truthful,
pleasant and beneficial, and the regular study of Vedas-these are
said to be, the (tapa) penance of speech. 15
Comment:-
'Anudvegakararit viikyam'-Utterances, which do not cause
annoyance and pain, to others, either at present or in future, are
called 'Anudvegakaram'.
'Satyarit priyahitarit ca yat'-Truthful utterance, is that which
states the bare facts, in order to, convey to others, the correct
idea of what one has actually read, heard, seen or experienced,
without having any feelings of selfishness and pride. *
*A man should utter true and pleasant words. He should neither utter
unpleasant true words nor pleasant false words-this is eternal Dharma
(righteousness) (Manusmrti 4/138).
Loving, sweet, artless and gentle words, which are free from
cruelty, pungency, sarcasm, slander and insult etc., are 'Priya'.
The words, which are altogether free from violence, envy,
jealousy and enmity etc., which are full of love, compassion,
forgiveness, generosity and good wishes and which do harm to
none, at present or in the future, are 'Hita', viz., beneficial.
'Svadhyiiyiibhyasanaril caiva'-A study of the sacred books,
such as the Gita, Ramayana and Bhagavata etc., and explaining
these to others, and describing the glories of the characters of the
Lord, and His devotees, and narrating these to others, is 'Svadhyaya',
Recitation of sacred books, such as the Gita etc., again and
again, learning these by heart, and speaking of the names, glories
and praises of the Lord again and again, is 'Abhyasana' (practice).
'Caiva'-These two terms, denote the other aspect of penance
of speech, such as, not slandering others, not narrating the faults
of others, not to indulge in idle talk:, and not to study such books,
which conduce desire (lust), anger and greed etc.
'Valimayam tapa ucyate'-Speech (words), which has all the
above-mentioned indication, is a penance of speech. *
~~'p.~t.~*~~
lFr:!II'fIIa:: 41R:1tci ~: I
~IClfi~JJ~fhild"q) tll"1'f1~d " ~~ "
manahprasadah saumyatvam maunamatmavinigrahal}.
bhavasamsuddhirltyetattapo manasamucyate
Cheerfulness of mind, gentleness, calmness and contemplation,
self-control, purity of thought-are called, the penance of mind.16
Comment:-
'Manahprasadaht--Cheerfulness of mind is called
'Mana1;lprasada1;l'. Cheerfulness, which is caused by contact of
* Sweet (pleasant) words please human beings, beasts and birds. So a man
should utter only pleasant words. Why should one show miserliness in speech?
j
j
persons, things and circumstances etc., is not permanent, but j
short-lived. Cheerfulness, which is revealed by giving up evils, j
remains permanent, and the mind, then becomes serene. j
A man's peace of mind is disturbed, when he depends on
the perishable worldly persons, such as his wife, sons and other
j
members of the family, as well as, propertyand richesetc. If, instead j
of depending on the perishable, he depends only on the Lord, Who j
is eternal and imperishable, he can never lose, peace of mind. j
The methods to remain cheerful-
j
(i) One should be free, from attachment and aversion, to
persons and circumstances etc.
j
(ii) One should not be partial, out of selfishness and pride. j
(iii) One should be full of divine traits, such as compassion, j
forgiveness and generosity etc. j
(iv) One should have feelings for the welfare; of all beings. j
(v) One, whose diet is balanced and regular, whose nature j
favours living in loneliness, who is reserved, who is temperate in
sleep and recreation, according to ordinance of scriptures, such
j
a striver, gains cheerfulness of mind, very quickly. j
'Saumyatvam'-A person, who remains free from feelings of j
violence, cruelty, ruthlessness, ferocity, jealousy etc., and who j
has faith in the Lord's virtues, such as compassion etc., and His j
omnipresence, possesses gentleness or placidity. His placidity, is
not disturbed, even if anyone uses harsh words for him, insults j
him, accuses him or there is loss in business etc. j
'Maunam'-Here, the term 'Maunam', stands for mental j
penance. Real silence, consists in remaining equanimous in j
the pairs of opposites, such as favourable and unfavourable
circumstances, union and disunion, attachment and aversion, j
pleasure and pain etc.* j
* Here the term 'Maunam' does not stand for absence of speech. Had it j
been so, it would have been included in the penance of speech. j
j
-j
j
j
J
Constant application of the mind, to the words of saints,

to the thought of virtues, glories and character, ofthe Lord as
described in the sacred texts, such as the Gita, RamaYaI).a and
Bhagavata as also to the thought of the welfare and salvation of
living beings, is also included in the term 'Maunam'.
'Atmavinigrahal.t'-When mind becomes thoroughlydisciplined
and steady, it is called 'Atmavinigrahah'. Moreover, real self-
control, consists in concentrating the mind and diverting it, as
and when a person so desires. It means, that he should not be
controlled by the mind, rather he should control it.
'BhavasarilSuddhil)'-A pure state of mind, free from
selfishness and pride, having the thought of welfare of others,
is purity of nature. A man's nature, becomes pure when he thinks
of the Lord and depends only on Him, and nature becomes
impure, when he depends on the perishable world.
'Ityetattapo manasamucyate'-Thus penance, which has
predominance of mind, is called the penance of mind.
Appendix-A man should remain cheerfuleven in unfavourable
circumstances. He should remain unaffected by circumstances. He
should remain placid (gentle), even after hearing the undesirable
utterances of others. He should not let the mind be free but make
it contemplative because by leaving it free, there is enjoyment
of pleasure and it does not become contemplative. He should
renounce the 'rmidha' (deluded), 'ksipta' (volatile) and 'viksipta'
(sometimes constant, sometimes volatile) inclinations of the mind.
He should never think ill of anyone. All this is penance of the mind.
Link:-Now the Lord, in the next three verses, describes

In the Glta it is seen that Arjuna puts questions attaching importance to
actions while Lord Krsna answers attaching importance to feelings. In the fifty-
fourth verse of the second chapter Arjuna asked "How does the man of stable
mind speak?" The Lord replied that he who is neither happy in favourable
circumstances nor unhappy in unfavourable ones, is a sage of stable mind.
while the rajasika and the tamasika, should be discarded. The

reason, is that the former one, is conducive to liberation, while
the latter ones, lead to bondage. Therefore, the Lord, has used
the term 'trividham' (threefold), in order to explain, that the
sattvika penance, includes the threefold-penance,. of the body,
mind and speech.
'Sittvikaril pancaksate's-Penance performed with supreme
faith, without expectation of reward, is called sattvika,
(ohChHql"'l\ilI~ oq)- ~ ~ C«(I

ffjil!ld ~ ~ 'IN'H'i ~II ~{'II
satkaramanapujartham tapo dambhena caiva yat
kriyate tadiha
"-
proktam rajasaril calamadhruvam
Penance performed, in order to gain respect, honour and
reverence and for the sake of ostentation and which yields an
uncertain and perishable fruit, is said to be rajasa (passionate). 18
Comment:-
'Satkaramanapiijartharil tapah kriyate'-People of rajasa
temperament, perform sacrifice, in order to win respect, honour
and reverence, in society. They expect others to respect them, as
men of penance, possessing self-control, truth and non-violence.
They perform it, so that people may bow to them, wash their
feet, offer flowers and garlands to them, wave lights before them,
and touch their forehead with the dust of their feet. During their
life, and after death, they may have a funeral procession with
grandeur, make monument, and offer flowers, sandalwood paste,
water and clothes etc., to monuments.
'Dambhena caiva yat'-Though they have no faith in penances,
yet they perform these, for the sake of show. They sit cross-
legged, start counting the beads of a rosary and worshipping
God, by way of ostentation.
'Tadiha proktam rajasaril calamadhruvam'-The fruit of riijasa

penance, is said to be uncertain and perishable. It means,that a
penance which is performed in order to win respect, honour and
reverence bears perishable fruit, while penance which is performed
for ostentation, may bear fruit or not, and the ostentation may
be, a success or not.
The expression 'Iha proktam,' means that a person gets
the reward of the riijasika penance, here in the world. Sattvika
people, go to higher regions-heaven etc., the t~masika, descend
to lower regions-hell etc., while the rajasika, remain in the
middle regions (GIta 14/18). Therefore, rajasika penance, bears
fruit here, in the form of respect, honour and praise;
Can a rajasika person perform penance of the body, mind
and speech? He can worship the gods, by expecting a reward.
He can be gentle and can study scriptures. But he cannot observe
celibacy and non-violence. He cannot be placid and cheerful,
because projection and distraction of the mind, disturb him,
because of his desire. Moreover, how can his nature be pure,
when he performs penance, in order to win respect, honour and
reverence? So a rajasika person, cannot perform, the threefold
penance fully.
¥{GW~OIl(q;fl ~ttilslll fWi~cl Otr: I

q'('(::qh,{"I'G"'i,2f err di'1'4Of'("lIj;GUllli( II ~ ~ II
miillhagraheJ;latmano r: yatpillaya kriyate tapah
parasyotsadanartham va tattamasamudahrtam
Penance, performed with foolish obstinacy, with self-torture
or causing injury to others, is said to be tamaslka (of the mode
of ignorance). 19
Comment:-
'Mudhagrahenatmano yatpicJaya kriyate tapalf-Ina tamasika
person, delusion predominates. Such a person performs tamasika

sacrifice, out of delusion and obstinacy, by torturing his own
self i.e., body and mind etc.
'Parasyotsadanartham va'-Such a person, performs penance
in order to cause injury to others, and to destroy them, even if
he himself has to suffer. Such a person, can perform penance
by tolerating excessive heat and cold and observing fasts also,
by his own sweet will.
"Iattamasamudahrtam---Such penance, which is performed,
in order to cause injury to others, is called tamasika.
[A sattvika person, who performs penance with utmost faith,
having no desire for its fruit, deserves to be called, a man. A
rajasika person, who performs penance in order to win respect,
honour and reverence, does not deserve to be called a man,
because even birds and beasts, like respect and honour etc.,
and they have no show or ostentation. The tamasika people,
are inferior, even to birds and beasts, because they cause injury
to others even by self-torture while the birds and beasts, do not
cause injury to others, suffering self mortification.]
Appendix-In 'miidhagrahena' there is unalloyed 'tamoguna'
(the mode of ignorance), but in 'parasyotsadanartham', 'rajoguna'
(the mode of passion) is also mixed. Delusion is 'tamoguna'
and selfishness and anger etc., are 'rajasa'. Anger evolves from
'rajoguna' and then is transformed into 'tamoguna--c'krodhad-
bhavati sammohah' (Gila 2/63).
Link:-Now the Lord in the next three verses, mentions the

threefold division of charity (gift).
~~ ~4a~1
~~~~~~~ f13?11( II ~oll
ditavyamiti yaddanam dtyate'nupakarine
dese kale ca patre ca taddinam siittvikariI smrtam
A gift, charity which is made, to one from whom no return is

expected, with the feeling, that it is one's duty to give, and which
is given at a proper place and time and to a worthy person, that
gift is held to be Sattvika (good). 20
Comment:-
Here in this verse, there are two kinds of gifts: (i) A gift is
made to one, from whom no return is expected, and regarding
it as a duty. (ii) It is made at a proper place and time and to a
worthy person.
'Datavyamltl yaddanarh dlyate'nupakarme dese kale ca patre
ca'-A person, should offer a gift while regarding it, as his
duty. He has to give things in charity to others, because he has
wrongly claimed these, as his own. One, who has got possession
over some things, has responsibility to give these to others. So,
he should make a gift without expecting any return, at all, here
or hereafter.
Whom should it be given? The answer is, that it should be
given to those, who have neither done good to him, nor there
is any possibility of getting return in future. It does not mean,
that he should not give to those, who have done him good. But
it means, that by doing so he should not regard it, as a gift. He
cannot repay the debt of persons, who have done good to him, by
merely making a gift. So.he must help them, without regarding
it as a gift (charity). A gift, which is made with expectation of
some return, is called rajasika.
The expression 'Dese kale ca patre ca', has a double meaning
and both of these should be taken here in this context.
(i) A gift should be made, at a place,where it is needed
i.e., it should be made, in the place which is affected (e.g.,) by
drought, flood and famine etc. It should be made at a time, when
it is needed. It should be made to a needy person.
(ii) It should be made at a place of pilgrimage, such as the
Ganges, the Yamuna, the Godavari rivers or Kuruksetra, Prayaga
Verse 20] SADHAKA-SAN'JIvANI 1809
and KiiSi etc., and on sacred occasions, such as the full moon and
the last day of the dark fortnight Sankranti, (the passage of the
sun from one zodiacal sign to another) etc., to a learned person,
who is well-versed in the scripture, or to a pious and virtuous,
hermit or beggar, or to any. other deserving candidate.
'Taddanam sattvlkem smrtam'<-Such a gift, is held to be
sattvika. Actually, all things in the universe, are not anyone's
personal property, they belong to all the beings. So, a thing
should be given to a person who needs it, becausehe has a claim
on it. It should be given to him, because it actually belongs to
him. It means that we have assumed, the things which are not
ours, as ours. So, we should give these to him, who needs them,
with the conviction that actually such things do not belong to
us, but they belong to him, who needs them.
Thus a gift, by making which, any connection with the thing
gifted, and with its reward, and with the act of making the gift,
is totally renounced, is called 'sattvika'.
Appendix-This 'Siittvika charity' is in fact renunciation.
This is not the charity about which it has been said "If you offer
charity, it bears its fruit a thousand times", because in it there
is affinity with 'the reward of a thousand*. But in renunciation
affmity is cut asunder. The charity which is made with the hope
of a return becomes 'rajasa'-'yattu pratyupakarartham' (Gita
17/21). In order to negate this 'rajasa' notion, here the term
'anupakarine' has been used.
The mode of goodness in the Gita has been described
'anamaya' (flawless) (Gitii 14/6) because it is conducive to
renunciation. In 'Sattvaguna' (the mode of goodness) affinity is
renounced; in 'Rajoguna' affinity is established; in 'Tamoguna'
delusion is caused.
* supatradanacca bhaveddhanadhyo dhanaprabhavena karoti punyam,
punyaprabhavat suralokavasi punardhanadhyah punareva bhogl,
kupatradlinlicca bhaveddaridro daridcadosena karoti papam,
papaprabhavannarakam prayati punardaridrah punareva papl,
According to the Gita, performance of action for the welfare

of others is 'Yajfia'; to remain cheerful everytime is 'Tapa'and to
offer the thing to a person with the conviction that 'it belongs to
him' , is 'dana' . The performance of sacrifice; penance and charity
with a selfish motive is the demoniac or devilish nature.
~ gfi!lQChI'(I~ ~ err '13:': I

tiJ""4d ~ ~ ~ '(1\i1'(04 'f1d'l" ~~ II
yattu pratyupakarartham phalamuddisya va punah
diyate ca parlkllstam taddanam .rajasaril smrtam
A gift, which is made with the hope of a return or in
expectation of a reward,· or in a grudging spirit is said to be,
rajasika (passionate). 21
Comment:-
'Yattu pratyupakarartham'-A rajasika gift, is made with
the hope of return. Rajasika people, think that if they make
a gift to the family priest, of their relatives, the relatives will
also give gifts to the former's family priest. Thus, their family
priest will get money. Similarly they want to offer a gift to the
priest, who is an astrologer, so that he may tell them the lucky
moment of the marriage of their sons and daughters, and also
of their journey, and business etc. Moreover, they want to make
the gift to a priest, who is a physician, so that he may give them
valuable medicines. Thus the gift, which is made to expect a
return, is called 'Pratyupakarartha'.
'Phalamuddlsya va punal}'-This gift, is made with a view,
that it will bring some unseen reward or heavenly pleasure.
Rajasika people, make a gift at places of pilgrimage, (the
Ganges, the Yamuna, Kuruksetra etc., and on sacred occasions,
such as the last day of a dark fortnight (Amavasya), the full
moon (Purnima) and eclipses etc., and to deserving learned
priests, who have studied the Vedas. But, because of the desire
for reward; if has been called rajasika, So Lord Krsna, has not
mentioned, that if should be made, at a proper place 'and time
and to a worthy person.
Here, the term 'punah' (then or again), has been used to
denote, that such a person first thinks of the man, to whom he
is indebted or from whom he expects a reward, and then he
makes a gift.
'Diyateca parikli~tam'-A rajasika gift, is made in a grudging
and helpless mood, under compulsion or force. Whatever they
give, is given, in a miserly manner, by being grieved, at heart.
They believe, that by giving more, the habits of a donee will get
spoiled, while they could suffer loss. So, it will be difficult for
them, to run their lives smoothly. Thus they make petty gifts,
in a higgling way.
'Taddanam rajasarit smrtam'-c-Such a gift, is said to be
rajasika (passionate).
3'la~IChIM ~t\I~qql:l~~ <£l~a I

3'lfI(1'fidqq~lId d'fllqflY}~I@11{ II ~~ II
adesakale yaddanamapatrebhyasca dlyate
asatkrtamavajfiatam tattamasamudahrtam
A gift, which is made at a wrongplaceand time, to an unworthy
person, without respect or with contempt, is held to be, tamasika
(of the mode of ignorance). 22
Comment:-
'Asatkrtamavajiiatam'-A tamasika gift, is made without
respect, in a disdainful spirit. When a priest, comes to receive
the gift, to the house of tamasika people, they treat him with
contempt and say that he did not come to their house, when his
presence was required. Another member of the family says, that
they should not be ensnared by such priests, they should instead

give to the poor and the needy. They regard them as a dog, who
should be given a morsel of food, otherwise it will bark. Such a
gift is called tamasa, because by it ordinance of scriptures and
the Brahmanas (members of the priest class), are dishonoured.
'AdeSakaIe yaddanam'-Out of delusion, the tamasika people,
do not attach any importance to proper place and time. They say,
that they have to make a gift, so it could be made, at any place
and time. Thus they offer the gift, by dishonouring the ordinance
of scriptures, because they instead of attaching importance to the
ordinance of scriptures attach importance to the money.'
'ApatrebhYaSca diyate'-The tamasika people, give charity
(gift), to an unworthy person, arguing that food given as a gift,
will satisfy the hunger of that person also, and so it is, also a
virtuous action. Moreover, they assume that the people of the
priestly class, have made such rules, to earn their livelihood.
'Tattamasamudiihrfam'-Such a gift is declared to be tamasika.
Question:-In the GIla it is mentioned, that the tamasika people,
go downwards (i.e., into the wombs, of insects, birds and beasts
or into infernal regions) (14/18), while in the Ramacaritamanasa
it is mentioned, that charity (gift) given in anyway leads to
the good. Thus, the two statements seem to be contradictory.
Answer:-Tiimasika people go downwards, but this rule is
not applicable for gifts, because when a person makes. a gift,
he has to renounce his affinity for the gift. It is because of this
renunciation, that even tiimasika charity, is not conducive to
hurl one to downward regions. So, a gift has been eulogized,
in Srimadbhagavata (12/3/18), in Manusmrti (1186) and also in
Ramacaritamanasa (7/103 b). The reason, is that a person who
has even little renunciation, cannot havea downfall.
Secondly, in this Kali age, when the hearts of people have
become very impure, a concession has been granted by the Lord,
that charity (gift) given in any form, leads a man to the good.
Verse 22] SApHAKA-SANJIvANI 1813
By making gifts, a man develops this trait, in his nature and

that trait, will lead him to the good. So a gift should be made
even without respect. So a saint has interpreted the expression
'Sraddhaya deyamasraddhayadeyam,' that a gift should be
offered with reverence, but it should be offered even, if there
is no reverence.
An Important Fact In Connection With Gifts
A gift of food, water, clothes and medicines should be
made to a needy recipient, without much thinking, whether he
is worthy or unworthy, and whether the place and time. are
auspicious or not. Offer food, to a hungry man, water, to a
thirsty person, clothes to the naked and medicines to the sick.
Similarly. the act of freeing a man from fear and torture etc .• is
a gift of fearlessness, which should be made. These gifts, are to
be made, according to the need of the moment.
One point is to be kept in mind, that an unworthy person,
should be given only so much of food and water. that he may
not die of starvation or thirst. If he is given more, he may again
indulge in sins, such as violenc~ etc.
A devotee, beholds His Lord in all beings. So he worships
his Lord, by performing his duty, instead of giving charity (gift),
to a person (Gita 18/46). It means, that a devotee's activities,
are connected with God.
I Gifts and Their Fruits I
In this chapter from the eleventh to the twenty-second
verses. the sattvika sacrifice, penance and gift, are included in
divine nature,while the rajasika and tamasika, are included in
demoniac nature.
The fruit of rajasika sacrifice, penance and gift, can be
divided into two parts-seen and unseen. The seen fruit. can
further be divided into two parts-immediate and future. The
immediate fruit of r~jasika food, is that it satisfies hunger, while

its remote fruit, is that it causes diseases. Similarly, the unseen
fruit can also be divided into two parts-here and hereafter. As
sacrifice, which is performed for the sake of ostentation (17/12),
the penance which is performed, in order to win respect, honour
and reverence (17/18) and a gift which is made with the hope of
a return (17/21), bear fruit here.*· But, if these are performed, in
order to attain heaven, they bear fruit, hereafter. Rajasika sacrifice,
which is performed for its fruit (17/12), and the gift made for a
reward (17/21) can bear fruit, here as well as, hereafter. Out of
those, who perform sacrifice, ,in order to attain heaven (2/42-43;
9/20~21) and those who perform sacrifice, penance and make
a gift, for ostentation, respect, honour, reverence and reward,
follow the cycle of birth and death.j But the tamasika people
who perform tamasika sacrifice and penance (17/13, 19) have a
fall (14/18), into the foulest hell (16/16), into demoniacal wombs
(16/19) and go down, to the lowest state (16/20).
Those, who go to heaven, as the fruit of their sacrifice, suffer
from envy, jealousy and vanity theref. Satakratu, the king of
* The future fruit of the seen and the fruit here of the unseen of the
rajasika mode though seem similar yet are different. As the food will bear fruit
in the form of diseases, that is future fruit of the seen. But the sacrifice which
is performed so that a son may be born bears fruit here in the form of the birth
of a son by turning itself into fate. So it is the fruit here of the unseen.
tIf the rajasika people's ostentation is excessive (l71l2, 18). it may be
conducive to hells.
:tIn heaven also there are three categories-high. middle and low. Those
who belong to the high category have vanity. because they are superior to the
other two types and they are envious of those who are of the same category.
Similarly those of middle class are proud as they consider them superior
to those of the low class and have a burning sensation having seen the superior
heavenly luxuries of those of the high class.
In the same way those of the low class are envious and jealous of the
other two classes as well as of their own class and they are proud when they
think of those who have not attained heaven.
gods, is pained, because of atrocities of demons. Moreover, he

has a bumingsensation, in his heart when he beholds anyone
performing penance, because he thinks that the person is doing
so, in order to usurp his throne. Now; the question arises, why
has he to suffer this burning sensation, when he is purged of
those sins, which are obstacles to heavenly enjoyment (9/20).
The answer is, that it is the fruit of his violence of animals,
which he commits, while performing sacrifice.
Secondly, all actions performedwith an interestedmotive, are
tainted with some blemish, as fire is clouded by smoke (18/48).
When all actionare clouded by defects,there shouldbe many more
defects, in the actions which are performed for their fruits. So,
in the scriptures, it is mentioned that after performing a sacrifice,
the person should express penitence. But through penitence, all
the sins do not perish; their signs are left, in the same way, as
dirt remains in the threads, even when a cloth is washed with
soap. So, even the gods such as Indra, has to suffer, by facing
unfavourable circumstances.
Actually, all defects perish, only when a person discharges
his duty, without expecting any fruit and surrenders those
actions, to God. When he realizes that he is only God's, all his
sins of.millions of ages immediately disappear.* Lord Rama in
the Ramacaritamanasa declares, "As soon as, a being has an
inclination for Me, his sins of millions of ages, disappear."
Thirdly, Arjuna asked Lord Krsna, "By what is a man,
Their residence (of the three categories)in heaven is not permanentbecause
they have to return to the world of mortals when their merits are exhausted
(Gita 9/21) and they remain worried after thinking of it.
*The evils such as envy and jealousy etc., are not the fruit of actions
of the past but they develop because of the impurity of heart. When a man
performs actions prescribed by the scriptures in order to reap their fruit,
his heart is partially purified which leads him to the heaven and heavenly
pleasures. But when a man has the only aim of God-realization, his heart is
thoroughly purified.
impelled to commit sin, as if by force, against his will1" Lord

Krsna replied, "It is desire (craving), it is wrath, born of the
mode of passion" (3/37). It means, that it is desire born of
the mode of passion, which forces a man, to commit, sins. So
rajasika sacrifice, which is performed with a desire for its fruit,
may involve sins.
Persons, who perform rajasika and tamasika sacrifice, are of
demoniac nature, while. persons who perform sattvika sacrifice
have divine nature. But if a person, is attached to traits of divine
nature, this attachment too binds him (Gitii.14/6).
Appendix-In the scripture it is related that in Kali age,
offering charity is the only 'Dharma' (righteousness), therefore
charity given in any way, leads to salvation. It means that in Kali
age, performance of virtuous actions such as sacrifice, charity
penance and vow (fast) etc., according to the ordinance of the
scripture, is difficult; therefore a person should inculcate the habit
of giving gifts to others without hoarding them for himself. So
charity should be certainly made somehow or the other.
Links-s-In the fifth verse of the sixteenth chapter, divine

virtues, have been said, to be conducive to liberation, and the
demoniac to bondage. Now, the Lord starts the next topic. Those
siittvika persons, who having possessed divine nature, perjo"!'-
sacrifice, penance and offer charity, may commit an error (by
feelings, method and action). So what should be done, to rectify
that error?
.~ ~ fztg~n ~: ~: I
is*lijlOll:Ht .. ~~ c:rm~~: 1JU II ~~ II
om tatsaditi nlrdeso brahmanastrlvidhah smrtah
braIunaJ.:lastena. vedasca yajfiasca vihital}. pura·
"Aum (Om), Tat and Sat"-This has been declared to be the
triple designation of Brahma. By that, were created at the cosmic

dawn, the Brahmanas, the Vedas and the sacrifices (yajiias). 23
Comment:-
'Om tatsaditi nirdeso brahmanastrividhah smrtah'c-Om, Tat
and Sat-these are the three names of God, (These three names
will be explained in the next four verses).
'Brahmanastena vedasca yajiiasca vihjtaJ, pura'<-God at the
beginning of the creation, created the Vedas, the Brahmanas
(persons of the priest class) and the sacrifices. The methods of
performing sacrifices (which also include penance and charity),
are explained in the Vedas; those who perform those sacrifices
are Brahmanas, and the acts that are performed, are sacrifices.
If there be any defect in the performance of sacrifice and
penance or offering of charity, how to rectify the flaw and render
it perfect? Utter the name of God (Om or Tat or Sat) the flaw
will be rectified, and defect will be rendered perfect. As a cook,
while kneading fmds more water in the flour, he adds some
more flour to it and thus he sets it right. Similarly a person, who
performs virtuous actions, such as sacrifice and penance, etc.,
but fmds any defect in those rites, he chants these names of the
Lord and that recitation of Names corrects the defect.
Appendix-In 'Mahanirvana tantra' it is mentioned-s-
om tatsaditl mantrena yo yatkarma samacaret,
grhastho vapyudasinastasyabhi~taya tad bhavet.
japo'homal} prati~tha ca samskaradyakhilaJ, kriyaJ"
om tatsanmentranlspannah sampiirl}aI, syurna sarilSayaI,.
(14/154-155)
'om tat sat' ~By uttering this sacred text whatever action a
householder or a sage begins, with.it he gets the desired fruit. All
the actions such as utterance of the Lord's holy names, sacrifice,
Pratistha.ceremony and rites etc., become successful by uttering
the sacred text-om, tat, sat, there is no doubt about it.
~F:::lN;'f-~/j~~
d'E4lcftr"'&:lGI~ iI~GHdq:~: I
~ ftn;Il~ml: ~ CSi&lcuR"'I¥( II ~~ II
tasmadomityudahrtya yajiiadanatapaJ;tkriyal}
pravartante vidhanoktil} satatam .brahmavadinam
Therefore, starting with the word 'Om', initiating acts of
sacrifice,gift and penance, as enjoined in the scriptures, is always
undertaken by followers of the Vedas. 24
Comment:-
"Tasmadomltyudahrtya yajiiadiinatapal}kriyiit, pravartante-
vidhanoktiit,satataril brahmavadinam'-The believers, who
specially have faith in the Vedas, attach the greatest importance
to the holy name, Om. They perform sacred acts, such as sacrifice,
penance etc., which are sanctioned, by scriptures, by uttering this
name Om. As a cow cannot become pregnant, without a bull,
the recitation of Vedic chants cannot bear fruit, without uttering
the holy name, Om.
Why is the holy name Om uttered first of all? The reason
is that Om, the Pranava was revealed first of all. From Pranava
Gayatri (the Vedic metre), was revealed. From Gayatri, the three
Vedas Rk, Sarna and Yajuh were revealed. So 'Om' is the root
of Gayatri, and the Vedas. Therefore, all the Vedic rites are
performed, by uttering the holy name Om first,
~~ ~~dq:~:1
~m~: fQi4;(1~: II ~~ II
tadityanabhisandhaya phalam yajiiatapaJ;tkriyal}
danakriyasea vividhal} kriyante mok~akaitlqibhil}
With the initial use of the word 'Tat,' the acts of sacrifice,
penance and the various acts of charity are performed by the
seekers of salvation, without aiming at the rewards. 2S
Verse 25] SM>HAKA-SANJIVANI 1819
Comment:-
'Tadityanabhisandhaya phalam yajiiatapa1}kriY3b danakriyasC8
vividh3b kriyante mo~akiiJi~ibhn,'-AlI actions, such as sacrifice,
penance and gifts etc., should be performed, in order to please
God, without expecting any reward whatsoever. Every action, has
a beginning and an end. Similarly, there is union and disunion, of
its fruit. But the Lord ever remains the same, without undergoing
any kind of change. So, the expression 'Tat' denotes, that the Lord
ever remains, the same while the expression 'Anabhisandhaya
phalam', denotes that all actions, and their fruits, are perishable.
So a striver, should ever remember the everlasting Lord, and
he should never aim, at the perishable rewards.
We cannot behold the Lord, Who ever pervades everywhere,
because we assume the kaleidoscopic and perishable world, as
real. So a striver, by having the aim of God-realization, and
renouncing the feelings of 'I'ness and 'Mineness', should perform,
the acts of sacrifice, penance and gift, by regarding them as His
own, with the power given by Him, for His sake only. This is
the real achievement of human life. So a striver, has to realize
God, Who is known as 'Tat', and he has to renounce affmity,
for the world which seems real.
Devotees of the Lord, uttering other names of the Lord such
as Rama, Krsna, Govinda, Narayana, Vasudeva and Siva etc.,
begin their acts. All these names also denote the term, 'Tat'.
Seekers of salvation, perform various acts of sacrifice,
penance, gift, pilgrimage, meditation, trance, chanting and
study of scriptures etc., for the Lord's sake by obeying Him, to
please Him. The-reasons is, that all bodies, organs, minds,hearts,
souls etc., and also we belong, to the Lord. Thus our so-called,
property and riches, also belongto Him. So we belong to God
and God is ours and with this conviction, all actions, should be
performed, to please Him, only.
Appendix-The Lord by the term 'tat' (that) referring to
1820 SRTIMADBHAGAVADGITA [Chapter I?
distance and invisibility means that the Supreme Person is

'alaukika' (unearthly)-'uttamah purusastvanyah' (GilA 15/17).
The SUpreme Person (God) is not an object tobe reflected upon,
but is an object of faith and belief.
Link:-Having explained the two names, ~um' (Om) and

'Tat' of the Lord, in the twenty-fourth verse and the twenty-fifth
verse respectively, now He explains, the third name ofGod 'Sat',
in the next two verses, in five different senses.
fI~la ~ -:cr m~~dt\l~~d I

g~ltd q;1ffUr~ ~'€0<: 'tmf ~~d II ~~ II
sadbhive sadhubhave ca sadityetatprayujyate
prasaste karmani tatha sacchabdah partha yujyate
The word 'Sat' is used in the sense of Existence Absolute and
saintliness; and so also, 0 Partha (Arjuna), the word 'Sat' is used,
in the sense of a praise-worthy, act. 26
Comment:-
'Sadbhave---The existence of God, is known as 'Sadbhava',
The Lord, Who is without attribute and endowed with attributes,
Who is formless and also with form, and His incarnations such
as Vi~J).u, Rama, Krsna, Siva, Sakti (Durga), Ganesa and Sun-
god-all are included with in, 'Sadbhava', Thus the Lord, Who
ever exists everywhere, and Whose names, forms and sports, are
innumerable, is 'Sadbhava', (reality).
'Sadhubhave---The noble dispositions, of the mind, such as
compassion and forg~veness etc., which have been described in
various spiritual disciplines ofdifferent sects and which are conducive
to God-realization are included in 'Sadhubhave', (goodness).
'Sadityetatprayujyate'-The term, 'Sat'; is used in the sense
of Existence Absolute and goodness. It means that the term 'Sat',
is used for the Lord, Who is permanent and unchanging and

for, the divine traits such as truth, forgiveness, generosity and
renunciation etc., which are helpful in God-realization.
'Prasaste karmani tatha saechabdah piirtha yujyate'-All
noble deeds, which are conducive to God-realization, are said
to be praiseworthy. Similarly, all other rites, such as initiation of
sacred thread, marriage etc., as well as, charity and construction
of wells, temples, hospitals etc., which are sanctioned by scripture,
are included in 'Prasaste karmani' (praiseworthy acts ). The word
'Sat', is used, in the sense of all these praiseworthy acts.
Appendix-Existence of God is called 'sadbhava' which never
ceases to be-s-tnabhavo vidyate satah' (Gita 2/16). Generally all
believers accept that there has always been a singular power which
is above all, is the controller Supreme and is also immutable. How
can the universe, which is kaleidoscopic and which disappears,
be said to be 'is (existent)' or permanent? The reason is that the
world, which is perceived and known by senses and intellect etc.,
neither existed in the past nor will exist in future and at present
is also perishing-this is everyone's experience. The senses and
intellect etc., by which the world is perceived and known also
belong to the same class to which the world belongs. Even then
it is surprising that the world in spite of being non-existent ('not')
appears to be existent ('is') and permanent (constant). Had the
universe really existed, it would have not changed; and when it
changes, it means that it is non-existent. Therefore in fact this
existence, instead of being of the world and of the body, is of God,
in Whose light the non-existent world appears to be existent ('is').
The noble dispositions of the mind are called 'sadhu bhava'.
The term 'sat' has been used for noble dispositions because
they are conducive to God-realization. The noble dispositions
viz., virtues and good conduct are divine traits (divine nature).
The divine nature is 'sat' (real) while the demoniac nature is
'asat' (unreal). All the means which lead to salvation are 'sat'
and all the actions which are conducive to bondage are 'asat'.
All evils and misconduct are 'asat' while their renunciation is
'sat'. Renunciation of the 'asat' (unreal) is 'sat' and acceptance
of the 'sat' is also 'sat'. In fact as much need as there is of
the renunciation of the unreal, so much need is not there of
owning (adopting) the real. Without renouncing the unreal, the
real tacked from outside does not subsist. But by renouncing the
unreal, the real is revealed. Therefore by renouncing the unreal,
the real is realized.
All the virtuous actions ordained by the scriptures such as
sacrifice, penance, charity, pilgrimage, vow or fast, worship and
marriage etc., being praise-worthy are 'Satkarma'. But if these
praise-worthy actions have no affinity with God, they instead of
being called 'sat' (the real), remain merely actions ordained by
the scriptures. Though devils and demons also perform virtuous
actions such as penance etc. Yet they lead to bondage and become
'asat' actions because they are performed with a selfish motive
and are meant to harm others (Glta 17/19). By those actions
even if the Abode of Brahma is attained, they have to return
there from (Gita 8/16). Men, who work for God-realization,
don't meet with an evil end (Gita 6/40) because its fruit is 'sat'
(real). The actions which are performed for the welfare of all
beings, by renouncing selfIshness and pride, are indeed praise-
worthy 'Satkarma'.
c$ Otrft:r ~ ~ ft:emr: ~ '€11 ilId I

CFilf ~ ~ ~ II ~\911
yajiie tapasi dane ca sthitil}. saditi cocyate
karma caiva tadarthiyarit sadltyevabhidhiyate
Steadfastness in sacrifice (yajiia), penance and charity are
also called 'Sat', as also, .any action for the sake of the Supreme,
is called, 'Sat'. 27
Comment:-
'Yajiie tapasi dane ca sthiti\t saditi cocyate'-Steadfastness
(faith), in praiseworthy action, such as sacrifice, penance and
gift etc., is called 'Sat'. So steadfastness in sattvika sacrifice,
sattvika penance and sattvika gifts, alongwith, promptness in
their performance, is called 'Sat Nistha' (Real faith).
The term 'Ca' (and), denotes that besides steadfastness, as
mentioned above, faith in selfless service, hospitality, obedience,
truth, chastity, pilgrimage and performance of one's duty,
according to one's caste, creed and social order etc., is known
as, rea] faith.
'Karma caiva tadarthiyaril sadltyevabhldhrtyate---Besides
these noble deeds, there are two kinds of acts-the mundane
and the spiritual.
(1) All the acts of earning one's livelihood according to one's
caste and social order, such as teaching, business and farming
etc., and also eating, drinking, sitting, standing, walking, awaking
and sleeping etc., are mundane.
(2) Meditation, adoration, utterance of the Lord's name, loud
chanting and listening to the glories of the Lord, and the saints,
etc., are spiritual acts.
If both these activities, are performed with reverence and
faith, without expecting any reward by giving up one's comfort,
only for the Lord's sake, they become 'Sat'. Such acts having
affinity with God, Who is Real, are included, in divine nature,
which leads to salvation.
If a piece of a pot is put into fire, the fire converts it into its
own form. It is the speciality of fire, that the shred takes the form
of fire. Similarly action, which is performed for God, becomes
Godly i.e., that action leads to God-realization. In fact, an action
by itself is insignificant, but because of its performance for
God, it has gained significance.
1824 SRUMADBHAGAVADGITA [Chapterl7
The Lord, by the term 'Tadarthiyam' means to say that all

spiritual practice of a striver, who wants only God-realization
or salvation, without having any craving even for the highest
heavenly enjoyments, becomes 'Sat'. In this connection, the
Lord mentions that that none, who works for self-redemption or
God-realization meets with an evil destiny (Gita 6/40). Not
only this, but He also declares-the .seekerof Yoga of equanimity,
also transcends the fruit of actions performed with some motive,
as laid down in the Vedas (Gita 6/44). The reason is, that
actions perish by bearing fruit, but the spiritual practice
(act) done, for the sake of the Lord, does not perish, rather it
becomes 'Sat' OReaD.
Appendix-In the twenty-fifth verse of this chapter, there
is mention of the performance of actions without aiming at
the rewards-'anabhisandhaya phalam'. Now here is mention
of the performance of actions for the sake of the Supreme.
Those who want to attain salvation, act without aiming at the
reward- 'mo~ibhil)'(Gim 17/25) and those whowantto attain
devotion, perform all actions for the sake of God (Gmi 9/26-28).
The action which is connected with God becomes, 'sat' viz.,
bears 'sat' fruit and also the action by renouncing affinity with
the 'asat' becomes 'sat'.
~,=:",i~t.~~~
Link:-In the preceding verse, the Lord declared that
acts performed for the Lord's sake, become 'Sat' (Real). Now,
the question arises, what is the result of acts which are not
performed.for the Lord's sake (i.e., which are performed without
faith in Him).
. . ('Iqfdld.~
3t~~tlllff GTI'
.
~ ~I
~~ ';f ~ ('IdI~ -=IT.l& II ~G II
asraddhaya hutam dattarit tapastaptarit krtam ca yat
asadityucyate partha na ca tatpretya no iha
Verse 28] SADHAKA-SAI'UlVANI 1825
Whatever oblation is offered, whatever charity (gift), is

given, whatever penance is performed and whatsoever, is
done, without faith, is called 'Asat', 0 Arjuna, it is of no avail
here or hereafter. 28 .
Comment:-
'Asraddhaya hutam dattaril tapastaptaril Iq1ari1 ca yat'--,.If
acts of sacrifice, penance and charity, which are sanctioned by
scriptures, are performed without faith, these are called 'Asat'.
Demoniac people, do not believe, in the next world (hereafter),
rebirth, righteousness and God. They act against scriptures.
Sacrifice and penance, performed by them, are against the
ordinance of scriptures.
Now the question arises as to why they perform sacrifices
and penance, when they have no faith in them. The answer is,
that they perform these to win praise, regard and honour.
'Asadityucyate partha na ca tatpretya no iha'-An action,
such as sacrifice etc., which is performed without faith, is
called 'Asat'. It is useless in this life, as well as, in the next.
If actions are performed, expecting a reward, with faith,
according to the ordinance of scriptures, they bear fruit here,
in the form of riches, prosperity, obedient sons and chaste wife
etc., and hereafter, in the form of the attainment of heaven etc.
If they are performed, without expecting any reward, with faith
and in accordance with scriptures, these having purified the
heart and lead to God-realization. But if these are performed
without faith, they are of no avail, either in this world, or in
the next world.
Now, a question arises, that sinful acts such as injustice,
tyranny, fraud, falsehood and forgery etc., should not bear any
fruit, because these are performed, without faith and the person,
does not expect any reward. The answer is, that they bear fruit,
because whatever action is performed with attachment, bears
fruit,even though the doer (agent) does not want it. So, people
1826 SR~BHAGAVADGtrA [ChapterI7
of demoniac nature, go. to demoniac wombs, and to hell.

Any simple and insignificant act, if it isperfonned, without
expecting any reward, for the Lord's sake, becomes 'Sat', and leads
to God-realization. But, if an important act, such as sacrifice and
penance, is performed with faith, and according to the ordinance
of the scriptures in expectation of reward, it perishes, by bearing
fruit and does not lead to God-realization. If an act is performed
without faith, it becomes 'Asat' i.e., it does not bear any fruit,
here Of hereafter. It means, that in God-realization it is faith
(feelings), not an act, which has predominance.
Sadbhava (existence of God), Sadhubhava (noble dispositions
of the mind), noble deeds, steadfastness in 'Sat', and actions for
the sake of the Supreme-these five are called 'Sat', as these are
conducive to God-realization.
Why do acts without faith become 'Asat'? The Lord, by
. His grace has described virtuous actions, in the scriptures, so
that a man by performing these, may attain God-realization. But
those actions tum to be 'Asat', when these are performed without
faith. Their faithlessness should induce the people to hell etc.,
but because actions performed by them, are good (virtuous), so
their actions are of no avail, i.e., they do not bear any fruit, and
this is punishment, for such people.
It is proper, on the part of a man, that he should perform
acts of sacrifice, penance, gift and pilgrimage etc., which are
sanctioned by scriptures, with faith, having no expectation for
fruit.. The Lord, by His special grace, has bestowed upon us
this human body, so that we may perform virtuous actions,
with faith for the Lord's sake. Those actions, will prove to be
useful for the welfare of all beings, here as well as, hereafter.
So, such noble actions should be performed with faith, in order
to please God.
Appendix-In the expression 'krtarn ca yat' , chanting and loud
chanting the holy names of God will not be included because

in them there is affrnity with God, so they are not actions, but
they are worship to 'God';
F:oIFo:"lPm:tF:olF:ol
~ dmfiiRt #J~?JlqiJdl«qf.tC(fti tj/@fqwl/i 4)JM/d
#J'l'wlld·u.jq/~ J)fOj;J3(qfq~ 7Trr ~S&fPl: /I f19 /I
Om tatsaditi srimadbhagavadgitasupanisatsu brahmavidyiiyiim
yogasdstre srlk!~1Jarjunasamvade sraddhiitrayavibhiigayogo
nama saptadaio'dhyiiyak
Thus with Om, Tat, Sat, the names of the Lord, in the
supreme, the science of Yoga and the dialogue between Sri Krsna
and Arjuna, this the seventeenth discourse is designated:-
"The Yoga of Division of the Threefold faith.,"
In this chapter, faith has been divided into three kinds-s-sanvika
(good), rajasika (passionate) and tamasika (ignorant or dull).
One, who knows the threefold faith, in the right perspective,
will possess good faith and renounce, the passionate and the dull
ones. As soon as, he renounces the two (because of his good
faith), he realizes his real and eternal affinity, with God, which
is natural. So the discourse has been designated: "The Yoga of
Division of the Threefold faith."
Words, letters and Uvaca (said) in the Seventeenth Chapter
(1) In this chapter in 'Atha saptadaso'dhyayah' there are
three words, in 'Arjuna Uvaca' etc., there are four words, in
verses there are three hundred and thirty-eight words and there
is three hundred and fifty-eight,
(2) In this chapter in 'Atha saptadaso'dhyayah' there are eight
letters, in 'Arjuna Uvaca' etc., thirteen letters, in the verses there
are eight hundred and ninety-six letters and there are fifty-one
concluding letters. Thus the total number of letters, is nine
hundred and sixty-eight.
1828 SR~ADBHAGAVADGjTA [Chapter I?
Each of the verses, in the chapter consists of thirty-two letters.

(3) ill this chapter the term 'Uvaca' (said) has been used two
times-'Arjuna Uvaea' and 'SnDhagavinuvaca'.
Metres Used in the Seventeenth Chapter
Out of the twenty-eight verses of this chapter, in the first
quarter of the third verse 'ma-gana' and in its third quarter 'bha-
gana' being used there is 'samklrna-vlpula' metre, in the first
quarters of the tenth and twelfth verses and in the third quarters
of the twenty-fifth and twenty-sixth verses, 'na-gana' being used
there is 'na-vipula' metre; in the first quarters of sixteenth and
seventeenth verses, 'ma-gana' being used there is 'ma-vlpula'
metre; in the third quarter of the eleventh verse, 'bha-gana' being
used there is 'bha-vlpula' metre; and in the first quarter of the
nineteenth verse 'ra-gana' being used there is 'ra-vipula' metre.
The remaining nineteen verses, have the characteristics of right,
II Shri Hari II
Eighteenth Chapter
INTRODUCTION
The Lord, in the thirty-ninth verse of the second chapter
referred to Sankhyayoga (the Discipline of Knowledge) and
Karmayoga (the Discipline of Action). These two very disciplines
were mentioned in the third verse of the third chapter as Sankhya
Nistha and Yoga Nistha, Arjuna wanted to know these two paths
(Disciplines). But, as Lord Krsna could not get an opportunity
to explain divine nature and demoniac nature, from the seventh
chapter to the fifteenth chapter, so Arjuna could not express his
curiosity, from the third chapter to the seventeenth chapter.
Having mentioned the two paths, in the third verse of the
third chapter, Lord Krsna in the first verse of the fourth chapter,
explained that He taught the imperishable Yoga, to the sun-god.
Arjuna asked Him, how he could believe, that He taught the
Yoga to the sun-god because His birth, came later, while the
birth of the sun-god was earlier. The Lord in response to his
question talked of His divine births (incarnations) and the Tattva
of Karmayoga. In the thirty-fourth verse of the fourth chapter,
He directed him to gain, that knowledge from men of wisdom,
by obeisance, by questions and by service to them. Again, in the
forty-second verse of the fourth chapter, He commanded him to
establish himself in Yoga viz., Karmayoga (in the form of even-
mindedness). So Arjuna, at the beginning of the fifth chapter,
asked Lord Krsna which of the two, the path of knowledge or
the path of action (Karmayoga), was decidedly better, for him.
The Lord, answered his question, in the fifth chapter and started
the sixth chapter on his own.
In the thirty-third and the thirty-fourth verses of the sixth
chapter, Arjuna put a question on restlessness (fickleness) of
mind. The Lord, answered his question in brief. Arjuna, from the
thirty-seventh to the thirty-ninth verses, put the question, "What
fate does a striver, whose mind wanders away from Yoga (at the
time of death), failing to attain perfection in Yoga, meet with?"
The Lord, answered the question in the sixth chapter. In the last
verse of the sixth chapter, the Lord declared his devotee the best
Yogi among all the Yogis. The Lord, started the same topic in
the seventh chapter, where he described devotion, in particular.
Lord Krsna, at the end of the seventhchapter, while describing
His entire form, used the terms Brahma and Adhyatma etc. So at
the beginning of the eighth chapter, Arjuna put seven questions
for the clarification, of those terms. The Lord, answered the
first six questions in brief, while He explained the seventh
question-how He is to be realized at the time of death, in
detail. Then He described the topic, which was left, in the seventh
chapter, in the ninth chapter and upto the eleventh verse of the
tenth chapter. Arjuna, was very much pleased,when he heard in
the ninth, tenth and eleventh verses of the tenth chapter, of the
devotees and the Lord's compassion to them. So Arjuna, from
the twelfth to the eighteenth verses, praised Him and prayed
to Him to tell him in detail about His power of Yoga and His
glories. Having described His important glories, at the end of the
tenth chapter, He declares,"What need is there, 0 Arjuna, for the
detailed knowledge? I stand, supporting the whole universe, with
a single fragment of Myself."Hearing these words Arjuna, prayed
to Him to reveal to him His cosmic form. Having revealed His
cosmic form, the Lord declared, that by unswerving devotion
He can be seen and known and even merged into.
At the end of the eleventh chapter the Lord explained the
merits of devotion and before that also He explained the merits of
the worship of His absolute aspect (4/34-37; 5/13-26; 6/24-28
and 8/11-13). So Arjuna at the beginning of the twelfth chapter
asked, "The devotees who with their minds constantly fixed in
You adore You and again those who worship the Imperishable
and the Unmanifested--of these two, who are better versed

in Yoga?" In response to his question Lord Krsna, explained
devotion and devotees, in the twelfth chapter, while worship
of the Imperishable and the Unmanifested, in the thirteenth and
the fourteenth chapters. In the twenty-first verse of the fourteenth
chapter, Arjuna asked,"What are the marks of him, who has
transcended the three modes of nature? What is his conduct and
how does he get, beyond the three modes?" So the Lord explained
the marks and conduct of such a transcendental person, and also
explained, exclusive devotion, as the means to attain that state.
The Lord, started the fifteenth chapter, in connection with His
exclusive devotion. At the end of the chapter, He declared that
a person who knows Him, as the Supreme Person worships Him,
with his whole being (heart or spirit). He means that persons of
divine nature, worship Him. It connotes, that persons of demoniac
nature, do not worship Him. Before this chapter also, in the
fifteenth verse. of the seventh chapter and in the twelfth verse
of the ninth chapter, demoniac nature, while in the thirteenth
verse of the ninth chapter, divine nature have been described,
in brief. So the Lord, started the sixteenth chapter, to explain
divine nature and demoniac nature in detail and explicitly.
Arjuna, put the question, at the beginning of the seventeenth
chapter, on faith which was in connection with the Lord's
declaration, which he made, in the last but one verse, of the
sixteenth chapter. The Lord, answered his question by describing
the faith, of three kinds in the seventeenth chapter. Now Arjuna,
expresses his desire to know severally, the truth about the two
paths of knowledge and of action, which were mentioned by
Him, in the third verse of the third chapter.
~6C/TTl
fI"""II'('i'@Ol +ltwilll6l ~ ~ I .
6Q1'Ilf<OI ~ atll1~~1 ~ II ~ II
1832 SR~DBHAGAVADGITA [ChapterI8
arjuna uvdca
sannyasasya mahabaho tattvamicchami veditum
.tyagasya ca hnikesa prthakkesini~iidana*
Arjuna said:
o Mighty-armed,O Inner-controller of all, 0 Slayer of KeSi, I
. * On the basis of what Lord Krsna has answered to Arjuna's curiosity,
his other curiosities can be guessed. They are as follows-
(a) Sannyiisasya mahiibliho tattvamicchami veditum:-
(I) What is Sannyasa?
Freedom from egoistic notion (notion of doership), and untaintedness of
reason (18/17).
(2) What are the characteristics (marks), of a Sannyasi?
He should be free from attachment, non-egoistic, full of resolution and
zeal, and unaffected by successor failure (18126).
(3) What (spiritual) discipline, should a Sannyiisi follow?
He should be endowed with a pure intellect, he should resort to dispassion,
dwell in solitude,restrain senses, body, speech and mind and so on (18/51-53).
(4) How should he conduct himself?
He should perform action, without a sense of doership, and being free
from attachment, and aversion (18123).
(5) How does he see beings?
He sees, the one imperishable Being (God) in all beings, undivided in
the divided (18/20).
(6) What is its fruit?
To enter into the Supreme (18/55).
(b) Tyagasya ca hrsikesa prthakkesinisudana-s-
(i) What is relinquishment?
Performance of duty by relinquishing attachment to actions and their
fruit (18/6).
(ii) What should a relinquisher relinquish i.e., his characteristic?
He should relinquish. the fruit of action (18/11).
(iii) How should he perform his duty or what discipline should he follow?
He should perform his duty, by renouncing attachment and fruit (18/9).
(iv) How should he conduct himself?
Neither aversion to disagreeable action, nor attachment for agreeable
action (18/10 first half).
(v) How should he perform his duty?
He should perform it merely, because it should be performed (18/9).
(vi) What is its fruit?
To get established in God (18/10 2nd half).
Verse 1] . SADHAKA-SANJIv ANI 1833
desire to know severally, the true nature of Sannyisa (SiIikhyayoga)

and of Tyaga (Karmayoga). 1
Comment:-
'Sannyisasya mahabaho tattvamicchami veditum tyagasya ca
hllikeSa prthakkesialsudana'-e-While addressing Lord Krsna as
'Mahabaho', Arjuna means to convey that being omniscient, He is
able to explain all the topics. So He should satisfy his curiosity
in such a manner, that he may understand the topic easily.
By addressing Him as 'Hrsikesa,' Arjuna means that He is
the Lord of senses, and inner-controller, of all beings. So He
should explain to him everything in connection with the nature
of 'Sannyasa', and 'Tyaga', even if he does not demand.
By using the term 'Kesinisiidana' he means, that as He frees
His devotees, from all troubles and problems, He should also
remove his doubts.
Generally, a curiosity is expressed with two purposes, (i) to
translate it into practice, (ii) to understand the principle. Those,
who want to understand the principle, can become learned by
possessing bookish knowledge, and can even write books, but
they cannot attain salvation. But those, who after understanding
principle, translate it into practice, can attain salvation.*
Arjuna also expressed the curiosity, so that, having known
the principle, he may translate it into practice.
The term 'Sankhya' used in the expression 'E~a te'bhihita
sankhye' (Gita 2/39) has been termed 'Sannyasa', here. The Lord,
regards the terms 'Sankhya' and 'Sannyasa as synonyms-::as in the
second verse of the fifth chapter, He uses the term 'Sannyasah',
in the fourth and the fifth verses the term 'Sankhya', while in
the sixth verse again 'Sannyasa', Therefore here also 'Sankhya',
has been termed 'Sannyasa',
Similarlythe term, 'Yoga' used in the expression 'Buddhiryoge
* Having known the unreal as unreal a man cannot attain the real, so long
as he does not fix 'Realization of the real' as the topmost aim of his life.
tvimarn srrm' (Gita 2/39) stands forthe term 'Tyaga', used here.
The Lord regards the terms 'Yoga' and 'Tyaga', as synonyms
as-c-'Sangam tyaktva', in -the forty-eighth verse of the second
chapter and in the fifty-first verse of the same chapter 'Phalarn
tyaktva', in the third verse. of the third chapter 'Karmayogena
yoginam', in the twentieth verse of the fourth chapter 'Tyaktva
karmaphalasangam', in the fourth verse of the fifth chapter 'Yogau',
in the fifth verse, 'Tadyogairapi gamyate,' in the eleventh verse,
'Sangarn tyaktva', and in the twelfth verse 'Karmaphalarn tyaktva',
and in the twelfth verse of the twelfth chapter 'Tyagat'. All these
expression have been used for 'Karmayoga'. Therefore, Arjuna has
used the term, 'Tyaga' for 'Yoga' i.e., the Discipline of Action, here.
In fact, Sannyasa, consists in renouncing one's affinity
completely with matter through discrimination, while 'Tyaga',
consists in giving up attachment for actions and their fruits. He,
who does not get attached to actions and their fruits, is said to
have attained to Yoga (6/4).
Appendix-At the beginning of the third chapter, Arjuna
in a complaining mood told Lord Kr~I.Ia his confusion between
Karmayoga and Jfianayoga; at the beginning of the fifth chapter
he wanted to know which of the two Yogas was better and here
he wants to know the true nature of the two.
Link:-In response to Arjuna's curiosity, the Lord, in the

next two verses, cites four different views of other thinkers, on
the subject of Sannyiisa and Tyiiga.
iNJ/4/j 4/T:I
Cfi 1UIi'1 i C61fu1t ~ «"41« CfiCl41 ~: ,
~ gli1~Hi ~:" ~ "
till"ii «161C1fa;6Qa, Cfi1f ~:,
lI~GI"'dq:Cfilf ..... ~ ~"~,,
sribhagasiinuvdca
k3myanam karmanem nyasaril sannyasarn kavayo vidul)
sarvakarmaphalatyagarn prahustyagaril vicak~aJ}al;t
tyajyariI dosavadltyeke karma prahurmanisinah
yajiiadanatapaJ;1karma na tyajyamiti capare
The wise,understand by Sannyasa, the giving up of all actions,
prompted by desire; the learned, declare the abandonment of the
fruits of all actions as Tyaga, Some philosophers declare, that
actions should be given up as an evil, while others say, that acts
of sacrifice, charity and penance, are not to be given up. 2-3
Comment:-
These are the four views of the men of wisdom-
(1)'Kamyanarit karmanam nyiisarh sannyiisarh kavayovidul;t'-
Some men of wisdom, declare that Sannyasa means, the giving
up of all actions prompted by desire, to gain, the favourable and
to get rid of, the unfavourable.
(2)'Sarvakarmaphalatyagam prahustyagarh vica~3l).3l:t'
Some learned people, declare that abandonment of fruits of all
actions, is relinquishment i.e., 'Tyaga' (relinquishment), consists
in performing actions, without desire for fruits.
(3) 'Tyajyaril dosavadityeke karma prahurmani~iJ;laJ.t'- Some
men of wisdom, declare that all actions, should be given up,
as an evil.*
(4)'Yajiiadanatapal}karma na tyajyamiti capare---Some
philosophers declare, that other actions may be given up, but
sacrifice, gift and penance, are not to be given up.
The above-mentioned, four views can be divided into two
parts-the first and the third divisions are in connection with
'Sannyasa' (Sfuikhyayoga), while the second and the fourth
*According to the Sarnskrta grammar, the term 'Dosavat' has a double
meaning-all actions should be given up as an evil and evil actions should
be given up. But here according to the men of wisdom, the former meaning
is appropriate.
divisions, are in connection with 'Tyaga' (Karmayoga). But in

these two similar divisions also, there is a little difference. In
the first division, actions prompted by desire, are to be given
up, while in the third division all the actions are to be given up.
Similarly, according to second opinion, there is abandonment of
the fruit of actions, while according to the fourth one, other actions
except sacrifice, gift and penance, are to be abandoned.
How is the Lord's view superior to those of other thinkers
is discussed as follows:-
(1) 'Kfunyanam karmanam nyasam sannyasam---Here, all
actions prompted by desire are given up, * yet there remain
obligatory actions, of daily routine and also those that are
performed on special occasions or at places of pilgrimage etc.
Therefore this view is not perfect, because in it, neither the
renunciation of doership, has been mentioned nor has it been
mentioned, that one gets established, in the self. But in the Lord's
view, both these factors are involved. In the seventeenth verse of
this chapter, there is mention of the renouncement of doership,
when the Lord declares, "He, who is free from egoistic notion
* Actions are divided into five kinds-
(1) 'Nityakarma'-The daily activities as enjoined by the scriptures such
as prayer in the morning, noon and evening known as 'Sandhya' and recitation
of 'Gayatri mantra' (the sacred Vedic hymn) etc.
(2) 'Nairnittikakarma'-The actions which are performed, on account of
some place of pilgrimage or special occasions etc., are called 'Naimittika-
karma'. Actions sanctioned by scriptures, at the places of pilgrimage such as
Prayaga, Naimisaranya and Puskara etc., and on occasions, such as on the days
of eclipses, full moon and dark fortnight (Arnavasya) and the eleventh day
of every fortnight (Ekadasi), as well as on the birthday and day of marriage
etc., are included in this category.
(3) 'Kamyakarma'<-'The religious rites, performed in order to gain praise,
honour, son, riches, fame etc., and to get rid of diseases, poverty and other
undesirable circumstances etc., are known as 'Kamyakarma',
(4) 'Prayascittakarma-e-Actions which are performed, in order to get
rid of the sins of present or the past, are called actions of repentance i.e.,
'Prayascittakarma'.
(5) Necessary (obligatory) actions-The profession, such as farming,
business, service etc., as well as actions as eating, drinking, sleeping, awaking
etc., are regarded as necessary (obligatory) actions, of daily routine.
Verse 2-3] SADHAKA-SMlJIvANI 1837
and whose intelligence is not tainted." Similarly, he remains

established in the self, has been explained, when he declares, "He
may kill all these people, he does not kill, nor is he bound."
(2) 'Tyajymh dosavadltyeke--dn this view of the men of
wisdom, it is said that all actions should be given up, as an
evil. But all actions cannot be renounced (Gita 3/5), and even
the body cannot be maintained, without action (Gita 3/8). So
the Lord, has called this sort of renunciation of one's duty, as
rajasika and tamasika (1817-8).
(3) 'Sarvakarmaphalatyagam'c-In this first view of
relinquishment, there is relinquishment of fruit i.e., relinquishment
of desire.* Relinquishment of attachment cannot be included in
it, because by doing so, the view of the men of wisdom and
the view of the Lord, become one. The Lord declares, "Duties
must be performed, relinquishing attachment to, action and to
its fruit" (Gitii 18/6).
(4) 'Yajiiadanatapal}kanna na tyajyam'-Sacriftce, charity and
penance, are not to be given up. But besides these three, there
is no mention of other actions, which one performs according to
one's caste and social order etc., whether they should be performed
or not. So this view is imperfect. According to view of the
Lord, all duties and pious acts such as pilgrimage etc., must be
performed relinquishing, attachment and fruit (18/5-6).
Link:-Having cited the four views of the men of wisdom, on

the subject of Sannyiisa and Tyiiga, in the preceding two verses,
* Where there is mention of relinquishment of fruit, there it should be

regarded as the relinquishment of the desire for fruit, because the fruit cannot
be relinquished. Every action, bears some fruit or the other. When a farmer
farms a field, it will bear fruit, either desirable or undesirable. Similarly a
businessman, may gain or lose, as fruit of business. Thus success or failure,
is the fruit of action. But when a man relinquishes desire, his affinity for fruit,
is automatically renounced (Gitii 18/12). Therefore, the Lord, has advised to
remain even-minded in success, and failure, and this even-mindedness is called
'Yoga' (Gitii 2/48). This even-mindedness, means that the person should not
be attached, to fruits of actions.
the Lord now, in the next three verses declares, the final truth
on relinquishment (Tyaga).
Fi":Wt ~ -q. 'ffiI" ~ ~Hdfh1q I
n
6!l1 .. ~ '1'6b1OQI~ ~: 'fjqaCfi1fffir: II ~ II
niscayam sfl:m me tatra tyage bharatasattama
tyago hi purusavyaghra trividhah sampraklrtitah
Hear from Me the conclusion or the final truth about
relinquishment, 0 best of the Bharatas (Arjuna); "Iyaga', 0 best
of men, has been declared, as threefold. * 4
Comment:-
'Niscayarit SfJ,lU me tatra tyage bharatasattama'-Lord Krsna
asks Arjuna to hear from Him, His view on relinquishment, first,
'Tyago hi purusavyaghra trividhal;tsampraklrtltah'-The Lord
addressing Arjuna, as the best of men, says that relinquishment
has been declared to be of three kinds-s-sattvika (good), rajasika
(passionate) and tamasika (ignorant). According to the Lord, the
sattvika relinquishment, is real relinquishment. But, in order to
show the superiority of sattvika relinquishment, He has mentioned
the passionate and the ignorant forms, of relinquishment, also.
In discussing the threefold relinquishment He wants to convey,
that a striver should adopt only sattvika, relinquishment, by giving
up the rajasika and the tamasika, ones.
\!Of #I (:{I ..,d q:Cfilf ';f (tI1;:;4 Cfi Idq CC 'ffill

~ ~ (fq'~ qICC..,IA ~II~ II
* The Lord has explained the final truth about relinquishment in the fifth
and the sixth verses while the threefold relinquishment has been explained
from the seventh to the ninth verses.
As the Lord discriminates between the soul (the real) and the body (the
unreal) first of all (2111-30) because the discrimination is very necessary for
a Yogi, similarly here he begins the topic of relinquishment of the desire of
fruit and attachment to action regarding it as indispensable for Yogis.
yajiiadanatapa1}karma na tyajyam karyameva tat

yajiio danam .tapascaiva pavanani manlslnam
Acts of sacrifice, charity and penance are not to be given up,
but should be performed; for these, (sacrifice,charity and penance)
are purifiers of the. wise. 5
Comment:-
'Yajiiadanatapal,1karma na tyajyam. karyameva tat'-Here,
the Lord has supported the view of the men of wisdom, (18/3).
He does not criticize any opinion, in harsh words. He takes the
right view of other thinkers, and adds his own belief to it. Here
He supports the view of other thinkers, that sacrifice, gift and
penance should not be abandoned. He adds His own opinion that
these should be performed, because they are purifiers of the wise.
'Yajiio danarh tapascalva pavanan! man~iJ}.am.'-Here the term
'Caiva', denotes that besides acts of sacrifice, gift and penance,
other acts of daily routine, in connection with body and occupation
etc., should also, be performed as they are purifiers of the wise.
Men, who endowed with equanimity, renounce the fruit of action,
are wise (GWi 2/51). Even such men of wisdom, are purified by
acts of sacrifice, gift and penance etc. But the same acts, lead
those to bondage, whose senses are not under control, and who
perform acts, in order to enjoy pleasure.
In this verse the Lord, in the first half has used the compound
expression 'Yajfiadanatapahkarma', while in the second half, He
has given these as separate terms 'Yajfio danam tapah.' Why? He
wants to convey in the first half, that acts of sacrifice, gift and
penance should not be abandoned but surely performed, while
in the second half He means to say, that each of these acts is
purifier of the wise.
Appendix-The term 'manisi' means thoughtful. The actions
which are performed, for the welfare of others, without having
any selfish desire, are purifiers viz., they having removed evils,
bad conduct and sins etc., are conducive to great Bliss. But if
those actions are performed in order to satisfy one's own desire
and to do ill of others, they cause impurity viz., cause horrid
suffering here as well as hereafter.
l(dl'4rtr 9: CfitIffUr ~ ftlCkClI ~T;f I

~ .q. ~ ft:rflHff qd4j;+1q¥(II~1I
etiinyapi tu karmani saIigam tyaktva phalan! ca
.kartavyanlt] me partha niscitariJ. matamuttamam
But, even these actions also as other duties should be performed,
giving up attachment and desire, for fruits. This, OPartha (Arjuna),
is My decisive and firm belief. 6
Comment:-
'Etiinyapi tu karma..rl sailgarit tyaktvaphalanl ca kartavyanitl
me partha niScitarit matamuttamams--Here the term 'Etani', denotes
acts of sacrifice, gift and penance, mentioned in the preceding
verse, while the term 'Api', denotes other acts in connection with,
one's occupation such as business and fanning etc., bodily acts,
such as eating, drinking, walking, sitting and sleeping-waking
etc., in accordance with, scriptural injunctions and other necessary
acts, of daily routine. If actions are performed, without having
any desire and attachment, for the welfare of others, the flow
of actions is towards the world viz., actions are not for one's
own self-interest at all, these are totally for the good of others.
Thus we get united with God. But if they are performed with
attachment and desire, for fruit etc., these lead to bondage and
not allow the individuality to vanish.
In the ami, in certain contexts, there is mention of
relinquishment of attachment, while in others, the Lord talks
of relinquishment, of fruit of actions. Here, in this verse, both
are mentioned together. It means, that where there is a mention
of the one, the other should also be presumed. So a striver,
should neither be attached to action, nor to the fruit, of actions.
By doing so his attachment for the mind, intellect, senses, body
and other possessions, is shaken off (Gita 5/11).
Attachment is subtle, while desire for fruit of action, is gross.
Verse 6] SADHAKA-SAI'IJIVANI 1841
The attachment of sentient soul, to insentient and perishableworld,

leads the soul to its birth, in good and evil wombs (Gila 13/21).
As soon as this attachment is relinquished, a striver, realizes his
natural detachment.
Philosophers differ, in their views about the universe. Some
of them regard it as unreal, like a dream, others hold it, as
kaleidoscopic like a body, while still some others believe, in
its existence, like water, which always remains in the form of
snow, cloud, vapour etc., but never perishes. Thus they hold
different views. But they all agree, that perishable matter has
no affmity, with the imperishableself. -so a striver, instead of
being entangled in discussions and arguments, whether matter
is real or unreal, or beyond the real and the unreal etc., should
give up affmity, with the universe, an evolute of Matter. In fact,
the universe including, this body is ever undergoing a change,
while the soul ever remains.the same, without any modifications.
A striver, has to realize this fact.
Whatever circumstances, we are placed in, are the fruits of
actions performed, in the past; and actions we are performing
now, will bear fruit, in future. So a striver, should neither be
attached to persons and things he possesses, nor have a desire
for what he expects to receive, in future. He should not have
any desire, for fruits. *
Why should, the desire for fruits of actions be given up?
The reason is, that actions have a beginning and an end.and so
has their fruit. So desire and attachment, for the fruit should
be given up. Actually, there is no attachment, in the self, it is
merely assumed.
In reality we cannot give up, what is ours and also cannot
give up, what is not ours. We cannot give up the self, as fire
cannot give up heat, and light. We also cannot give up the things
belonging to others in this world. We can give up things, which
*The tenn 'Phalani' has been used in plural number because such people
expect the fruit in the form of comforts, luxuries, praise, honour and fame
etc., here and in heaven hereafter. According to the opinion of the Lord, desire
for all these fruits should be renounced.
are not ours but we have only assumed these as ours. We have
assumed matter and its evolute, and the body as ours. So we
have to give up this assumption.
A man, should discharge his duty, very carefully and promptly,
by giving up attachment and desire, for fruits, according to the
ordinance of scriptures, whether it is significant or insignificant.
The reason is, that when we are not concerned with its fruit, no
question arises, whether the action is trivial or significant, and
whether it bears meagre or rich fruit. An action, appears to be
superior or inferior, due to desire for fruit, while in Karmayoga,
the desire for fruit, is to be renounced. A follower of the.Discipline
of Action, performs action to get rid of attachment. In the Gita,
it is mentioned, "Action is said to be the means of the sage, who
wishes to attain to Yoga (in the form of equanimity)" (Gita 6/3),
"Not by non-performance of actions does a man, attain freedom
from action" (Gita 314). When he performs action for himself,
he gets attached to it. So a striver, following the path of action,
performs actions for the welfare of others. With his physical body,
he does good to others, with his subtle body he thinks, of the
welfare of others, and with the causal body his trance, is also
meant for the welfare of others. By doing so, his attachment
for action, is easily wiped out. Attachment is the only obstacle
to God-realization. As soon as a Karmayogi, gets rid of this
attachment, he realizes God automatically (Gita 4/38).
The term 'Kartavya', stands for action which we can perform,
which must be performed and which is conducive to perfection.
The aim of this human life, is to attain perfection, not to enjoy
pleasure or suffer pain. Even other beings, such as birds, beasts,
creepers, moths, trees and plants etc., come across favourable and
unfavourable circumstances, in the form of pleasure and pain. But
they do not know what actions, they must perform. Moreover,
they have got no right, to attain perfection. The Lord, declares
that this is His decided view, in which there is no room for
doubt, and also this is His best view, which is perfect, according
to scriptures and which is conducive to perfection.
Appendix-In this verse there is mention of relinquishment of
attachment to actions as well as to their fruit-both. Attachment

to action and to its fruit is the main bondage, having relinquished
which a man attains Yoga viz., becomes Yogarudha-«'yada hi
nendriyarthesu na karmasvanusajjate' (Gita 6/4).
Virtuous actions performed in only a disinterested way
lead to salvation. But if virtuous actions are performed with an
interested motive, they are conducive to bondage-'abrahma-
bhuvanallokah punaravartino'rjuna' (Gita 8/16).
Link:-The Lord, in the fourth verse ofthis chapter, declared

relinquishment, to be threefold. So, in the next three verses, He
describes them.
H <'hi'(04 ~ fI;;<Q I fI: Cfilfuft ;() q q~ d I

....1~I'i1fl1 'qfhill<iI'Rtlqfl: ~ : II \911
niyatasya tu sannyasal} karmano nopapadyate
mohattasya parityagastiimasal} parikirtitah
Verily, the renunciation of any duty that be prescribed, is not
proper. Its abandonment (tyaga) through delusion (ignorance), is
declared to be tfunasika (of the mode of ignorance). 7
Comment:-
[The Lord, describes the threefold relinquishment, because
Arjuna wantedto abandon his duty (Gita 2/5). So Lord Krsna,
by explaining the threefold relinquishment wanted to warn
Arjuna and other human beings, that one should not abandon
one's duty.but should abandon attachment to it and also, it's
fruit. This abandonment, is called sattvika abandonment, which
leads a man, to freedom from worldly bondage.
Also, the Lord, in the seventeenth chapter described faith and
food etc., of three kinds. So here also, He describes abandonment
of three kinds.]
'Niyatasya to sannyasah karmano nopapadyate'-The Lord
in the preceding verse, explained His decisive and firm belief.
But this tamasika abandonment, is quite contrary and inferior,

to that. So the term 'tu' (verily), is used here.
Duty that ought to be discharged, must be discharged. One's
profession, according to one's caste and social order, hospitality,
sacrifice, prayer and recitation of Gayatri mantra (the sacred
Vedic hymn) and such other acts, should not be abandoned. Such
abandonment if resorted to, is Tamasika and, is the abandonment
of ordained duty (Niyata Karma).
'Mohattasya parityagastamasah parikirtltah'- Abandonment
of any such act, out of delusion (ignorance), is declared to be
tamasika. Not to attend, an urgent meeting or divine discourse,
not to attend to sick parents; not to attend the court, at the right
time and such other negligence, out of heedlessness, idleness and
laziness, are examples of tamasika abandonment.
What is the difference between 'Vihita Karma' and 'Niyata
Karma?' All actions, which are sanctioned by scriptures, are called
'Vihita Karma'. All those actions sanctioned by scriptures cannot
be performed, by a person because there is mention of several
fasts, on all dates and days. If a man observes all those fasts,
when will he have meals? But, out of those action sanctioned
by the scripture, the duty that ought to be done, according to
one's caste, (social order), stage of life and circumstances, is
called 'Niyata Karma'. All the occupations of the four castes
(Vamasj-e-Brahmana, Ksatriya, Vaisya and Sfidra, are included
in the 'Niyata Karma'.
If one's duty is abandoned, out of delusion, it is tamasika
abandonment, and if it is abandoned, in order to gain pleasure
and rest, it is rajasika abandonment. But if the duty is discharged
by abandoning the desire for fruit and also attachment to it, it
is sattvika abandonment. It means, that a tamasika person gets
entangled in delusion, a rajasika in comforts and luxuries, while
a sattvika person, discharges his duty carefully, without expecting
any reward. A person abandons his affinity, with actions and their
fruits, because of this sattvika nature or sattvika abandonment,
Verse 8l SADHAKA-SANJIvANI 1845
not the rajasika and the tamasika ones. In fact, the latter two,
are not abandonment, in the true sense of the word.
A layman regards abandonment of actions, as real
abandonment. But according to Lord Krsna, real abandonment
consists in abandoning attachment, and desire, which lead to
bondage (Gmi 13/21).
If external abandonment, is regarded as the real abandonment,
every dead person should attain salvation, because he abandons
all the worldly possessions, as well as his body and he does
not even remember, them. Therefore internal abandonment of
attachment and desire etc., is real abandonment, which frees a
man, from bondage.
Appendix-A man is more responsible to discharge his
prescribed duty than to perform actions sanctioned by the
scriptures. As the act of 'watching' by a watchman and 'the supply
of water' by a water-hut-man are their duties-'niyata karma'
for which they are specially responsible. If a person abandons
his duty, he is considered very much guilty for it. Renunciation
of one's duty leads to commotion. Therefore a person should
not abandon his duty whether he is paid more or less for it
or whether it provides him more comfort or less comfort. In
these days there is disorder in the society because people don't
discharge their duty. If a person does not discharge the duty
allotted to him, what will be its consequences for him? If the
duty is abandoned, out of delusion, it is Tamasa abandonment
and such a person sinks downwards to lower births and lower
regions-'adho gacchanti tamasah' (GIta 14/18).
~:W!=lt:aCl l4(Chq ChIl4cWt~I~l4I+!4Jitll

~ <fi<CI1 U\ii'l"i ~ ~ ~1~ICfi<4 ~ II c II
duhkhamityeva yatkarma kayaklesabhayattyajet
sa krtva rajasariI tyagariI naiva tyagaphalam labhet
He, who abandons action, because it is painful or from fear
of physical suffering, does not gain the reward of relinquishment

by practising such rajasika abandonment. 8
Comment:-
'Dul}khamityeva yatkarma'- Rajasika people, think that all
the acts of sacrifice, penance and charity etc., sanctioned by the
scriptures, are painful because in performing these, there are so
many restrictions. Moreover, a lot of money has to be spent. They
hold this opinion, because they have no faith in the scriptures,
the next world, and the actions prescribed by scriptures.
'KayakleSabhayattyajet'-Rajasika people, think that in the
performance of actions sanctioned by scriptures, and the social
decorum, they have to suffer hardships, by foregoing bodily
comfort. * They feel dependent and sad, while discharging their .
duty, according to their caste (social order), and stage of life,
and in obeying their parents, teachers and masters. But, they feel
independent and happy, while they work according to their own
will. They do not want to be governed, by scriptural ordinances.
They want to lead a lazy, idle and carefree life of a Sadhu, or
a pensioner, by abandoning household affairs.. which involve
physical and mental effort.
Here, a doubt arises, that in gaining true knowledge, there is
mention of perception, of evil and pain (Gita 13/8) while, here it
is mentioned; that action which is abandoned, because it is painful
or from fear of physical suffering, is rajasika relinquishment, and
here, relinquishment of action is forbidden. These two statements
seem contrary. The clarification is, that these are not contrary,
but the topics are different. There, it is mentioned, that one
should perceive evil and pain, in pleasure and so should abandon,
pleasure. But here, it refers to performing, one's duty. So duty
must not be relinquished, rather it must be performed. Perception
of evil and pain, in pleasure develops dispassion, which leads
to God-realization, while relinquishment of one's duty, because
* A man feels physical suffering because of his attachment to the body
and the sense of mine with it.
Verse 9] SA.DHAKA-SANJIVANI 1847
it is painful or full of physical suffering, leads to bondage (Glta

3/9). Fruit of both the rajasika and tamasika relinquishment, is
tamasika, which leads people to sink deeply (Gita 14/18).
Now a question arises, that a devotee, who attends divine
discourses and listens to glories of the Lord, develops dispassions
and so he renounces daily duties and is absorbed in devotion,
and adoration, should his relinquishment not be regarded as
rajasika? No, actually it is not so, because God-realization, is
the aim of human life. So if a striver, renounces other action,
and is engaged in devotion and adoration etc., he performs his
real duty. He cannot indulge in heedlessness, and indolence.
But.those who practise rajasika or tamasika relinquishment, will
indulge in evil propensities, such as heedlessness and indolence
etc., because they are interested in pleasure.
'Sa krtva rajasarit tyagarit naiva tyagaphalam labhet'- Peace,
immediately follows, renunciation. But a rajasika person, does
not attain peace, as fruit of his relinquishment, because, his
relinquishment is meant to gain rest, comfort and luxuries etc., as this
can be seen, even in animals. So, such a person instead of attaining
peace, has to receive punishment, as a fruit Of neglect, of his duties.
Appendix-Renunciation leads to 'Supreme Peacev-s'tya-
gacchantiranantaram' (Gita 12/12) and the fruit of attachment
is 'pain'-'rajasastu phalarn duhkham' (Gita 14/16). A person
possessing the mode of passion does not attain peace, the fruit of
renunciation; but certainly suffers pain, the fruit of attachment.
~ €!(€htf ~ f~€!fI$1
~(t04CkC1I ~~~~: ~'qff: II ~ II
karyamityeva yatkarma niyatam kriyate'rjuna
sangam tyaktva phalarn caiva sa tyagal} sattviko matah
But, he who performs a prescribed duty (obligatory action),
o Arjuna, because it ought to be done, abandoning attachment
and also the desire for fruit, that relinquishment, is regarded as

sattvika (good). 9
Comment:-
'Karyamltyeva yatkarma niyatarit krtyate'rjunas--Here, the
particles 'Iti', and 'Eva', have been added to the term 'Karyam',
which denote that the prescribed duty is only to be performed,
without any selfish motive, or desire for its fruit. By doing so, the
doer's affinity with action, is renounced. So action (duty); does
not lead him, to bondage. He is bound, only if he is attached,
to action and its fruit, (Gita 5/12).
All duties, which have been prescribed by the scriptures,
according to a person's caste, social order, position and
circumstances etc., are included in the 'Niyata Karma'. He
should discharge those duties, very promptly and enthusiastically,
abandoning idleness, laziness and heedlessness. So the Lord,
in the context of the Discipline of Action, has used the term
'Samacara' (perform efficiently), (Gita 3/9, 19).
'Sangamtyaktva phalam caiva'-He should not be attached
to actions, or the means (instruments) of actions, nor should he
have desire, for the fruit.
'Sa tyagal} sattviko matal}'*-Sattvika Tyaga, consists in
relinquishing attachment for action, its fruit and also the desire,
for its fruit. In rajasika relinquishment, actions are abandoned,
because these are painful, and they cause physical suffering; in
tamasika relinquishment, actions are abandoned, out of delusion,
*In the Gitii where there is description of the three modes of nature (7/12;
14/5-18, 22; 17/1-2, 8-13, 17-22 and 18/20-28, 30-35, 37-39) the
order is Sattva, Raja and Tarna, while here the order is reversed. The reason
is-(i) If the Lord after the sixth verse (in the seventh verse) had described
Sattvika relinquishment; there would have been the repetition of the Lord's
. decided view and Sattvika relinquishment. (ii) Something is proved superior
if the inferior things have already been described. Therefore the Lord in order
to prove superiority of the Sattvika relinquishment first describes the Rajasika
and the Tamasika ones. (iii) In the verses tenth to twelfth there is description
of the Sattvika renouncer. So the Sattvika relinquishment is given in the ninth
verse so that they may be connected.
while in sattvika relinquishment, actions are not abandoned,

but are performed carefully and promptly, according to rules
and regulations, without expecting any reward. By sattvika
relinquishment, our affmity with actions and their fruit, is
renounced, while in rajasika and tamasika relinquishment, it
seems that we are not at all concerned with actions, but actually
internal affinity, is not renounced. The reason is, that in rajasika
relinquishment, a man abandons actions, because these are painful
and they cause physical suffering. So one remains attached to
his comforts. Similarly, in tamasika relinquishment, when a man
abandons action out of delusion, he remains attached, to delusion.
Thus even abandonment (relinquishment), leads to bondage, while
performance of actions promptly, in accordance with the scriptural
injunctions, leads to emancipation.
Appendix-In the mode of ignorance there is delusion
(ignorance), in the mode of passion there is selfishness; but in
the mode of goodness, there is neither delusion nor selfishness
but there is renunciation of affmity. A Sattvika person performs
the obligatory actions (prescribed duty) because they ought to be
done. There is a vital point which needs attention, and that is,
that when an action is performed as a matter of duty, the affinity
with it, is renounced. In the worldly disciplines (Karmayoga and
Jfianayoga) the breach of affinity with the body and the world
is important. Therefore a striver should perform every action
by regarding it as his duty. External abandonment of actions is
conducive to bondage but the performance of actions as a matter
of duty, without having affinity with them, leads to salvation.*
* In the unworldly discipline (discipline of devotion), affinity with God
is important. Therefore a devotee should not practise spiritual discipline such
as chanting or loud chanting the Lord's holy names and meditation etc.,
with the mere sense of duty but should practise it, in a loving manner by
regarding it as service or worship to his dearest beloved, in order to please
Him. God's everything (His name and Form etc.,) should be loving to him.
He should feel delighted while performing actions for God's sake. As a
medicine is taken by a patient with the sense of duty but food is not taken
with the sense of duty but it is taken in order to satisfy hunger; similarly
Here a doubt may arise that in this verse there is mention

of the performance of action rather than Tyaga (relinquishment),
then how is it 'Sattvika tyaga'? The clarification is that in a
Sattvika doer, there is neither delusion, nor selfishness; nor
attachment nor desire for fruit; but he performs actions with
the sense of duty; therefore as the doer has no affmity with
the action, it is 'Tyaga' (relinquishment). Duty remains in the
insentient division, in it there is no affmity with the sentient.
When a man (the Self) assumes his affinity with the body, then
he is connected with the actions performed with the body. If he
does not assume his affinity with the body but only discharges
his duty, he will not be connected with actions. It is named
"Tyaga' because'/
in it there is renunciation of affinity with the
body and the world. In it there is renunciation of affmity with
both-the action and its fruit.
Link:-With what sense, should the prescribed acts such as

sacrifice, gift and penance be performed; and the prohibited acts and
other acts for desire offruits be relinquished? The answer comes.
';f ~1!iI <fti ~ wi Cfilf <fti ~ IH

'11 "j}4 \iii d I
6!'I1'In flTCtflqlfc:lit ~ f0~fi~I€j: II ~ 0 II
na dvestyakusalam karma kusale nanusajjate
tyagi sattvasamavlsto medhavi chinnasamsayah
The man, who has no aversion to disagreeable action, and no
attachment to an agreeable one, is a man of true renunciation, is
intelligent, he who has all his doubts resolved and established in
the self. 10
Comment:-
'Na dv~tyakusalaril karma'-Pious actions, sanctioned by
a devotee should not chant the Lord's holy names and meditate on Him with
the sense of duty and with a view to get rid of them but he should do it in
order to arouse his ownship with Him. If he chants the Lord's holy names
and meditates on Him with the mere sense of duty, his ownness with God
will not be aroused and his love (devotion) to Him will not be revealed.
scriptures, which are performed, with the desire of fruit, and

which lead to rebirth (2/42-44; 9120-21) and the prohibited
evil actions, which lead to demoniacal wombs, and hell (16/
7-20)-all these actions, are disagreeable. A striver, abandons
such disagreeable actions, but has no aversion for them. If he
abandons these by having an aversion to them, he gets attached
to aversion, and that attachment is worse than action performed
with a desire, and also the prohibited evil"actions.
'KuSale nan~aiiate'-All actions, which are performed
according to the ordinance of scriptures, suited to one's caste,
social order and circumstances etc., by relinquishing attachment,
and fruit and which lead to salvation, are called 'Kusala',
(agreeable). A striver, while performing such actions, has no
attachment for them.
'Tyiigi'-The real abandoner(renouncer), is he, who has neither
aversion to a disagreeable action, nor attachment to an agreeable
one. * His relinquishment, attains perfection, when he is not, in
the least, affected by action or inaction (GIla 3/18; 4/18). Such
a man, is said to have attained to Yoga (Gita 6/4).
'Medhavi'-He whose actions are performed thoroughly, and
are free from desire, and thoughts of the world, and are burnt by
the fire of wisdom, him even the sages call, wise (Gita 4/19). It is
great wisdom, if a man is not attached to actions, while performing
these. Such a person, has been called wise, among men (4/18).
'ChinnasarltSayaJ}'-The doubts of such a person, are dispelled,
because he remainsestablished in the self, where there is perfection.
So, there is no question of any doubt. A doubt, subsists only
where knowledge is imperfect i.e., we know something, and we
*The person, who rises above the pairs of opposites in the form of
favourable and unfavourable ones, renounces the prohibited actions without
aversion; he performs the prescribed actions without attachment. As a crawling
baby is engaged in an action and refrains from it without attachment and
aversion, a transcendental man also performs actions without attachment and
aversion (a child does so out of ignorance while he does so because of his
discrimination) (wisdom).
do not know something else.

'Sattvasama~taJ).'-When a man, relinquishes attachment etc.,
he automatically gets situated, in the self. In the nineteenth verse
of the fifth chapter, also it is mentioned, that such a person,
gets established in the Eternal.
Appendix-This verse means that a striver should renounce
attachment and aversion. It is a man's nature that he takes up
(performs) the agreeable activities by being attached to them and
he renounces the disagreeable ones by having aversion to them.
A man gets connected with the world by both-attachment and
aversion. The Lord declares that only that man is noble who
takes up (performs) the virtuous action but is not attached to it
and renounces the evil action but has no aversion to it.
Link:-Why should a man, bother to have no aversion for a

disagreeable action, and no attachment for an agreeable action?
Why should, he not relinquish actions, altogether? The Lord,
clarifies the doubt, in the next verse.
';f'fu~~~~: I
~ CfilfCfi~6!'4IJfi ~ ~ II ~ ~ II
na hi dehabhrta sakyaril tyakturil karmanyasesatah
yastu karmaphalatyagi sa tyagityabhidhiyate
It is, indeed, impossible for any embodied being to abandon
actions entirely. But, he who relinquishes the fruit of action, is
verily, called a relinquisher (tyagi). 11
Comment:-
'Na hi dehabhrta" Sakyam tyaktum karmanyasesatah-->
Embodied beings, cannot abandon actions, because the body is
an evolute of prakrti (matter) and prakrti is ever-active. So how
* Here the term 'Dehabhrta' stands for the embodied beings i.e., those
who have identified themselves with the body.
Verse l l] SADHAKA-sAI'ilJlVAN! 1853
can, an embodied being, abstain from actions? He may relinquish

acts of sacrifice, gift, penance and pilgrimage etc., but how could
he abandon eating, drinking, walking, sitting, standing, sleeping
and waking etc.?
Again, internal relinquishment (relinquishment from the
heart), is real relinquishment. External relinquishment, is unreal
and temporary. A man, relinquishes external actions, in a trance.
But this trance, is also an action, because in trance, affmity with
causal body, persists. So there is deviation in trance, also.
No one can remain inactive, even for a moment (Gita 3/5).
Man, does not attain freedom from action, by non-performance
of action, nor does he attain to perfection, by mere renunciation
of action (Gita 3/4).
I A Vital Fact I
A man being sentient, ever remains, uniform and immutable,
while Prakrti is mutable and kaleidoscopic. So long as, a man
is attached to prakrti and its evolute, the body, and identifies
himself with it, he cannot abandon actions entirely, because he
regards actions of the body, as his own.
Further a man has assumed his affinity with prakrti, by
neglecting discrimination. He has assumed the self, as the body
and the body, as his own. It is because of the assumption of
egoism, and mineness, that the embodied being cannot abandon
actions, entirely.
'Yastu* karmaphalatyagi sa tyagltyabhidhlyate's--He, who
relinquishes his affmity for action and its fruit, is a relinquisher.
So long as he has his affmity with agreeable or disagreeable,
good or bad action, he is not a relinquisher. When a man assumes
things and actions, as his own, he gets attached to them. Moreover,
he is also attached to fruits, of those actions. But, as soon as,
* Here the term 'Tu' denotes that the person who relinquishes the fruit
of actions is superior to common mundane people because his aim is God-
realization or salvation.
1854 SR~ADBHAGAVADGjTA [Chapterl8
his aim is to relinquish the fruit of action, all his actions are
. directed, towards the welfare of the world. The reason is, that
he realizes, that he has received everything from the world, and
so everything belongs to the world. Besides, actions and their
fruits, appear and disappear, while he ever remains, uniform and
immutable. Having this sort of discrimination, he gives up the
fruit of actions, very easily. Such a person, who relinquishes the
fruit of action, is called a relinquisher.
There neither was nor is, nor can be, nor is there any
possibility, of affinity of the immutable self, with the mutable
fruit of action. It is out of ignorance, that man has assumed this
affrnity. As soon as, this assumed affinity, is renounced, he is
called a renouncer. This can be explained ~y an illustration.
When a person renounces his kinsmen and becomes an
ascetic (saint), from his heart, prosperity, adversity or ruin of
the family, makes no difference to him. The reason is, that he
gives up his assumed affinity, with his family. This was a two-
way affInity-from his side, as well as, from the side of the
family. But, as far as his affmity with prakrti is concerned, it is
only he, who has assumed this affinity, prakrti has not assumed
it. So, if he wants to relinquish this affmity, he can relinquish
it easily, without any doubt.
Appendix-This verse has been uttered from the viewpoint
of Karmayoga, In Karmayoga there is renunciation of the desire
for fruit while in Jfianayoga-s-there is renunciation of the sense
of doership.
'Relinquishment for the fruit of action' means to relinquish
the desire for the fruit of action. The reason is that the fruit for
action can't be renounced, as the body is the fruit of action, how
will it be renounced? Having eaten food, hunger is satisfied,
how will this satisfaction be renounced? Having farmed the land,
how will com be renounced? Therefore in the GIla, renunciation
of the desire for the fruit (of action) has been mentioned as
relinquishment for the fruit of action.
Verse 12] SADHAKA-SAf:uIvANI 1855
In fact the external relinquishment is not real relinquishment

but the internal relinquishment is the real relinquishment. If a
person, having renounced the world, externally, goes to a solitary
place, the body which is the seed of the universe, still remains
with him. When a person dies, all things including his body
desert him but death does not lead him to salvation. Therefore
our desires, the sense of mine and attachment bind us, the
universe does not bind us. When we do nothing for ourselves,
our affinity with actions is renounced-e-tyajfiayacaratah karma
samagrarh praviliyate' (Gita 4/23).
Link:-In the preceding verse, the Lord declared that he who

relinquishes the fruit of action, is verily, called a relinquisher.
What happens if he does not relinquish fruit ofaction? The Lord,
answers the question, in the next verse.
~fl:r~~~Cfiliur: CfiHi(1
~~o:r~~~II~~ II
anistamistarh misram ca trivldham karmanah phalam
bhavatyatyagtnam pretya na tu sannyasinam kvacit
Pleasant, unpleasant and mixed of three kinds, is the fruit of
action, accruing even after death, to those who have not relinquished
the fruit, but there is no, here or hereafter, for those who have
relinquished the fruit. 12
Comment:-
'Anistamlstam misram ca trlvidham karmanah phalarn'-An
action, bears three kinds of fruit-pleasant (good), unpleasant
(evil) and mixed. In the world generally, a person reaps mixed
fruit for his actions. For example, when a man .eams money,
by working hard, he gets the necessities of life, this is pleasant
fruit. But he has to pay income tax, or again, there is loss of
money, this is unpleasant fruit. It means, that his pleasure is
partial, and in unpleasantness there is a part of pleasantness,
1856 SR~ADB~AGAVADGITA [Chapter 18
because. there is no creature, in the world, that is not bound by

the three modes of nature (Gmi 18/40). This world, is a place
of sorrow or suffering (8/15, 9/33). But. no circumstances, are
totally pleasant or totally unpleasant. There is predominance of
one or the other. In fact, the fruit of actions is mixed, because
all actions are clouded by defects (18/48).
'Bhavatyatyaginaril pretya'-Common folk, not renouncers,
reap these three kinds of fruit. Actually the actions and their
fruits, are connected with prakrti, not with the self, because the
body, senses, mind and intellect etc., are evolutes of prakrti.
When a man (self), performs actions, being attached to them, he
has to reap pleasant, unpleasant and mixed fruits, in the form of
favourable and unfavourable circumstances. These circumstances,
make him happy and sad which feelings bind him.
He who feels happy, in favourable circumstances, cannot
escape sadness, in unfavourable circumstances. So long as, he
enjoys pleasure,he will have to suffer pain. He cannot be free,
from worry, sorrow, fear and agitation etc.
By the expression 'Pretya bhavati', the Lord means that those
who, do not relinquish the fruit of actions, have to reap pleasant,
unpleasant and mixed fruits, after death. But by the expression
'Na tu sannyasinarh kvacit' He wants to convey, that those, who
have relinquished the fruit of actions, have not to reap the fruit,
here or after death. It means, that the non-relinquishers do reap
the fruit after death, but they may also reap it here.
'Na tu sannyasmam kvacit'-Renouncers (relinquishers),
have not to reap the fruit of their actions, here or hereafter.
The favourable and unfavourable circumstances, as the fruit of
actions, appear, but they are not affected by them, because they
remain neutral. Moreover, they realize the reality, that the self
needs, neither action nor anything. They perform all the actions,
for the welfare of others. Actions performed, with their physical
body, the thoughts possessed, with their subtle body and the
trance with their causal body-all are for the welfare of others.
The reason is, that whatever they possess is of the world, and
so it is to be utilized for the welfare of the world. They commit
an error when they think of their own welfare, only. This is to
keep his individuality intact.
Here, in the term 'Sannyasinam' there is identity between the
relinquisher (Karmayogi) and renouncer Sannyasi (Sankhyayogi). A
Karmayogi, remains detached from actions, while a Sankhyayogi,
remains totally unconnected with, actions. A Karmayogi, has no
desire for the fruit of action i.e., he has no feeling of mineness
with it, while a Sankhyayogi, relinquishes his egoism. If the feeling
of mineness is renounced, the feeling of egoism, is automatically
renounced. Similarly, the feeling of mineness, is renounced, with
the renouncement ofegoism. So, in the context of Karmayoga,
the Lord has first mentioned the abandonment of, the sense of
mineness, and then of egoism (2/71) while in Sankhyayoga, he
has reversed the order (18/53). In both, there is relinquishment
of affrnity with prakrti and its evolutes.
Arjuna asked Lord Krsna, that he desired to know severally,
the nature of renunciation, (Sannyasa) and of relinquishment
(Tyaga). Therefore, the Lord by using the term 'Sannyasinam';
wants to convey that a· Karmayogi, thinks that nothing is his,
nothing is wanted by him and nothing is to be done for him.
Similarly, a Sankhyayogi thinks that nothing is his and nothing
is wanted by him. A Sankhyayogi does not assume his affinity
with prakrti and its evolute, and so there is no need to say, that
nothing is to be done, for him.
Here, the Lord instead of, using the term 'Tyaginam', uses
the term 'Sannyasinam', in order to convey, that state of neutrality
which is obtained by men of renunciation, (Sankhyayogi) is also
reached, by men of action (Karmayogi) (Gita 5/4-5). Secondly,
till now the Lord explained, that a Karmayogi, remains detached
and neutral. Now, by using the term 'Sannyasinam', He means to
convey that, He will explain how to attain that state of detachment,
or neutrality by Sankhyayoga.
An Important Fact in I
Connection with Actions
'Purusa' and 'Prakrti', are two distinct entities. 'Purusa' is
never subject to change while 'Pralq.ti', always undergoes change.
When a man, identifies himself with prakrti, or in other words
he identifies himself with the body then the actions done by his
body become his actions. Further he develops, a sense of mine,
with the objects acquired. In this mineness, the desire for things
unacquired, springs. Till these evils, such as desire, mineness,
and identification subsist, an activity is called an action. When
one renounces this identification, his actions do not bear fruit
for him, mid tum into inaction. When a liberated soul, realizes
the self, actions performed by his body are neutralized actions,
(Gila 4/18). Actually, all actions are performed, by the modes
of nature. But, a man by identifying himself with prakrti (body)
thinks, "I am the doer" (Gitii 3/27; 13/29).
Actions are of three, kinds-Kriyamfu:1a* (actions of the
present), Saficita (accumulated action of the several past human
lives, and also of this life till now) and Prarabdha (some of
the actions, whose fruit man has to reap, during this life, in the
form of favourable and unfavourable circumstances).
Kriyamana Karma (actions ofthe present)
I· I
Fruit (These bear fruit) Sarnskara (Impressions)
I (These leave impressions)
I I
Seen Unseen
I I
I I
Immediate In future 'kik
L au a Paralaturuea
(afterwards) (here) hereafter
Pure (prescribed actions) Impure (prohibited actions)

* New actions can be performed only in human life and so are their
impressions (Gitli 4/12; 1512). Other lives such as of birds and beasts etc., are
only to reap the fruit of the past actions.
Kriyamana actions are of two kinds- Good and evil. Actions

which are performed, in accordance with ordinance of scriptures,
are called good, while actions performed against ordinance of
scriptures, out of desire, anger, greed and attachment, are evil.
These bear fruits, in two forms-direct fruit, and fruit in the
form of impression (influence). Direct fruit is divided into two
kinds-seen and unseen. The seen fruit, can further be divided into
two-immediate and remote. As the immediate fruit of tasteful
food, is that it satisfies hunger and its fruit in future, is that
it gives strength. Similarly, he who eats chilli in excess, with
food, has a burning sensation, in the tongue, mouth, throat, ears
and eyes. That is immediate fruit. It causes disease, in future,
and is future fruit.
Similarly, unseen fruit, can either be reaped here, or
hereafter. Acts of sacrifice, gifts, penance, pilgrimage and
cranting etc., can bear fruit here, in the form of riches, sons,
praise and honour etc., * and hereafter, in the attainment of
heaven. Similarly, fruit of evil actions such as theft, robbery
and murder in the form of [me, imprisonment and execution is
unseen fruit, which is reaped hete, while birth as birds, beasts,
insects and creepers, and residence in hell is fruit, which is
reaped hereafter.
In this connection, a point needs attention. If the fruit of
evil actions, is reapedhere, in the form of [me, imprisonment,
insult and reproach etc., it will not have to be reaped hereafter.
The Lord is omniscient. He maintains a record of all the sins,
committed by a person, and the fruit, reaped by him. So, whatever·
punishment is given, to a man is always just, because the Lord
is a disinterested friend, of every being. He being omniscient,
knows how much punishment he has suffered, as fruit of his
evil actions, and how much more he has to suffer. So pain or
*Here the future fruit of the seen and the mundane fruit of the unseen
seem similar yet are different. The future fruit of the seen is reaped direct
without becoming 'Prarabdha' while the mundane fruit of the unseen is reaped
by becoming 'Prlirabdha'.
punishment, that is inflicted upon a person, is the fruit, of his

sinful action. *
* In this connection I heard an anecdote. There was an honest gentleman
in a village. In front of his house there was house of a goldsmith. One day
some customers gave a lot of gold to the goldsmith, to prepare ornaments.
The constable on night duty, came to know about it. So at night he murdered
the goldsmith and wanted to run away with the box full of gold. The honest
gentleman, saw him going away. He caught him red handed, and challenged
him. The constable wanted to pacify him, by offering him a share of the gold.
But he did not agree, because he was honest. The constable whistled and
having heard the whistle several other constables, came there. They caught the
honest man. He was charged with murder and theft. A case was filed against
him. When he was presented before a magistrate, he tried to argue, that it
was not he, but the constable who was a criminal. But other constables also
confirmed, that he had been caught red handed by them, committing a theft,
having committed the murder.
The magistrate after listening to the statements of all of them finally
gave a judgement, that the gentleman would be hanged to death. The
honest gentleman muttered, "In the domain of the Lord there is no justice.
I am going to be condemned to death, while the real culprit, is set free."
The magistrate heard his words. He was somehow convinced, that he was
speaking the truth. So he made a plan to testify the truth of his words.
Next morning, a person came crying, that his brother had been murdered.
So the culprit should be traced. The magistrate, ordered those two men, to bring
the dead body. The dead body was lying on a cot, his body was stained with
blood and he was covered with a long piece of cloth. When they were carrying
the cot, the constable said to the prisoner,"1f you had agreed to my proposal,
you would have received a share of the gold, and also escaped death." The
prisoner said, "There is no justice in the domain of God, because an honest
man has to suffer and a criminal, is set free."
The man lying on the cot was listening to their conversation. When
the cot was put down the person removing the stained clothes stood up and
he narrated the conversation, between the constable and the prisoner, to the
magistrate. The magistrate was wonder-struck. He sentenced the constable to
imprisonment. The magistrate, was also very honest. He never took a bribe. So
he called the gentleman, in loneliness and said, "In this case you are innocent,
but tell me frankly whether you have committed any murder, during the life."
He replied, "There was a man of immoral conduct, who had illicit relations
with my wife. I requested him not to come to my wife, in my absence. One
day when I came back home, I found him with my wife. I lost self-control,
murdered him and threw his dead body, into the river. No one knew this
incident." The magistrate said, "I was perplexed, how I could give the wrong
judgement when I always perform my duty, very honestly and sincerely." So
the magistrate sentenced him to death, for his past crime and the constable
was also condemned to death.
Similarly, if a man reaps the fruit of his virtuous actions here,

in the form of riches, honour, praise and freedom from sickness
etc., he does not reap it, in the next world. The present actions,
leave two kinds of impressions, pure and impure. Prescribed
actions leave pure and holy impressions, while prohibited actions,
give impure and unholy impressions. These impressions, form a
man's nature (habit). When impure impressions are rooted out,
a man's nature, becomes pure and holy. But because of past
actions, even liberated souls, are found different in their nature,
though their actions, are pure and are conducive to salvation,
for the entire world.
The nature (habit), which is formed by impressions of the
past actions, is very strong and this cannot be easily rooted out. *
Similarly, people of different castes perform actions according
to nature of their castes, (Varna). So Lord Krsna says to Arjuna,
"That which, through delusion, you don't wish to do, bound by
your own acts born of your nature, you will helplessly perform"
(Gita 18/60).
A serious thought, is to be given to this pertinent remark.
It is said that the personal nature of a man, sways him and he
cannot overpower it. On the other hand, it is said that every
human being, is free to do any action, and so he can get, through
his efforts, what he likes. The question is, which of the two is
more powerful personal nature, or freedom of action. The answer
is, that the two are two different matters; They have their own
importance and power, in their own context. Nature, described
in the sixtieth verse of the eighteenth chapter, is personal nature,
pertaining to caste. A human being's nature, is formed according
Thus, if a person suffers punishment, for his crimes here, he has not to
suffer it, in the next world. Here, in the world the punishment is generally
mild, while in the next world, it is more severe (it is with interest). But a
person, has to suffer punishment either here or hereafter.
* A tiger remains satisfied, in a dense forest, a lion likes a dense cave; a
swan, likes a blooming lotus; an eagle likes a cremation ground, a gentleman
wants to live with other gentlemen and a mean fellow, wants to accompany
mean persons. It is true that a man does not give up his nature.
to the caste he is born in, and the sperm and ovum his body is
constituted with. That nature cannot be changed, and need not
be changed. Even scriptures do not advise to change it. A man,
is to work under nature's sway. But in personal nature, there is
impure part of attachment and aversion. God has given a man,
power to wipe out his impure part. He is free to make his nature
pure, by wiping out attachment and aversion. Either through the
practice of 'Kannayoga', as enunciated in 3/34 or through practice
of devotion, by surrendering himself to God, he can make his
nature, quite pure (18/62). Thus both the forcefulness of personal
nature and independence of a man to act, are proved. It means, that
a man is free to purify his nature, while personal (pure) nature,
is effective in engaging a man in actions, according to his caste.
The sharp edge of a sword made of steel, turns to gold, if it
is touched with the philosopher's stone (Parasa), but its sharpness,
edge and shape do not undergo any change. Similarly, when a
man's nature is purified, his actions, are also pure. But he may
perform actions, according to his caste (social order), .stage of
life, religion and beliefs etc., and so his actions, may be different
from, others. If a man of the priest class attains salvation, he
will maintain more purity, than a man of the labour class, who
has also attained salvation. It is so, because of their nature. But
this nature, is not defective. So, it need not be wiped out.
A man has to follow a cycle of birth and death, and he is
born in good and evil wombs, because of his nature, of assuming
affinity with the matter. A man, is free in purifying his nature,
by rooting out desire, attachment and identification, with matter.
When a man, having renoUliced his egoism, takes refuge in the
Lord, his nature is purified, in the same way, as iron is purified
and turns into gold, when it is touched with a philosopher's stone.
When a man's nature, is purified, he does not incur sins, by
performing actions, ordained by his own nature (Gita 18/47). When
a devotee takes refuge in the Lord, he has no affinity with prakrti
(matter) and the Lord's nature, descends on him. As the Lord is
a disinterested friend, of all beings (Gita 5/29) he also becomes
disinterested friend, of all beings (Srimadbhagavata 3/25/21).

Similarly, when a Karmayogi renounces attachment and
aversion, his nature is purified. Then, actions by him, are
performed for the welfare of the world, automatically. When
his actions are performed for the welfare of the world, he gets
identified with the power of God, because the Lord, is ever
engrossed in the welfare of all beings. Actually, this power of the
Lord is open to all human beings. But egoism, attachment and
aversion, become the stumbling blocks, in approaching it. As soon
as, these are renounced, the Lord's power, starts operating.
Saficita Karma (Collected actions or accumulated actions)
I
I I
Fruit Samskara (Impressions)
I I
Prarabdha (Destiny) Sphurana (Fleeting Thought)
Actions performed, during past lives and till now, are
called 'Accumulated actions' (Saficita Karma). They consist of
two portions-fruit and impressions. These are stored in the
inner sense. The fruit-portion, forms 'Prarabdha', and from the
impression-portion (Sarnskara) these are mere fleeting thoughts,
(Sphurana), Accumulated actions performed: in the present life
are more responsible for inspiration to action. Rarely accumulated
actions of past lives, also cause such inspiration.* For example, if
in a pot we store onions and then place wheat, gram and barley
in it, while taking out these commodities from the pot, what
was placed last, comes out first. But sometimes pungency of
onions, is also experienced. This example is not fully applicable,
as these commodities are manifest, while accumulated actions
*A thought comes to the mind according to the Saficita Karma as well as
the Prarabdha, The thought of the Saiicita Karma can't force a man to perform
an action. But if there are attachment and aversion in it, it by becoming a
Sankalpa (Projection or Pursuit of the mind) can force him to act. The Sphurana
of Prarabdha forces a man to act in order to enable him to get the fruit of
past actions. But by applying his discrimination he should check himself from
performing prohibited actions and he is free in doing so.
are unmanifest. This illustration, is to bring home the point, that

generally there are inspirations to actions, through accumulated
actions of the present life, and these are rarely through accumulated
actions, of past lives.
In dream (sleep), also the unfulfIlled thoughts (ambition) of
Saficita are revealed. * In a dream there is no order and system.
You may have a dream and see the city of Delhi in which there
is a market of Mumbai and the shops of Kolkata. Similarly, you
talk to a man, who is either dead or alive.
In the state of wakefulness, different thoughts come to mind.
When one's intellect, loses control over his body, mind and senses
etc., his utterances, are non-sensical. In that state, he cannot
discriminate, between the right and wrong. In absence of proper
functioning of his discriminative faculty, he is called a plain
madman. But, when his body, senses and mind are under control,
he speaks a sensible language. He is like a wise, madman.
So long as, a man does not realize God, sphurana come to
his mind. But when he realizes God, evil thoughts are altogether
rooted out. So evil thoughts, never come to the mind of a liberated
soul. He never speaks and acts, against the ordinance of scriptures,
even in a state of unconsciousness or insanity, because his inner
sense, is purified.
* In the state of wakefulness also there are three states-wakefulness, sleep

and sound-sleep. When a man acts being alert, that is the state of wakefulness.
But if any other thought, comes to his mind, that is sleep in wakefulness. But
sometimes he is in such a state where he has no inclination to act, that is the
state of sound-sleep in wakefulness.
It is because of the momentum to act that in the state of wakefulness, the
state of sound-sleep is rarely seen. But if a striver can adopt and maintain this
state of sound-sleep in wakefulness, he will quickly progress in the spiritual path
because in that state he is identified with God or the self. Though in sound-sleep
also his connection with the world is renounced, yet he can't realize the self
because his intellect merges in ignorance. But when a man is in the state of sound-
sleep in wakefulness, he realizes the self because his intellect remains awake.
This state is superior even to trance because it happens naturally while
in trance the mind has to be concentrated through practice and his egoism
also persists.
Prarabdha Karma (Destiny)

I I I
Favourable Mixed (Favourable & Unfavourable
circumstances unfavourable ones) circumstances
I I I
self willed action willed Unwilled action (action
action by other willed by destiny)
Out of accumulated actions, actions which are inclined to
bear fruit, are called 'Priirabdha' (destiny). Destiny bears fruit,
in the form of favourable and unfavourable circumstances,
through (i) self-will, (ii) the will of destiny and (iii) will of
others. Examplesi-e-
(i) A man buys some goods and makes a profit or sustains
loss, as fruit of his 'Prarabdha'. But he buys the goods, by his
own will. (ii) A person fmds a purse full of gold coins, all of a
sudden or he injures his ann when the branch of a tree falls on
him. It is the fruit of his destiny, through the will of destiny.
(iii) A boy is adopted by a rich man, and the boy, becomes
an owner of the rich man's property. Similarly, a man's wealth
is stolen by thieves. It is the fruit of one's, destiny by the will
of others.
Destiny results, in the form of favourable and unfavourable
circumstances, but it does not force a man to perform forbidden
actions. If a person is forced to perform prohibited actions, as
the fruit of his 'Prarabdha,' the ordinance of scriptures, for the
prescribed and prohibited actions, will be of no avail. Secondly,
if he goes on performing prohibited actions, according to his
destiny, there will be no end to his prohibited actions.
The 'Prarabdha Karma', results in two sorts of fruits-acquired
and unacquired. The favourable or unfavourable circumstances,
which a person has got now, are called 'acquired fruit'; while
during this life, such circumstances which he is going to get,
in future, is called 'unacquired fruit'.
Destiny can bear fruit, in the .form of favourable and

unfavourable circumstances, either at present, or in future.
Actions which are performed at present are added to
accumulated actions. So long as, there are accumulated actions,
there is destiny, which acts in favourable or unfavourable
circumstances. These circumstances cannot force a man, to be
happy or sad. It is his affinity, with the circumstances, which
makes him happy or sad. If by applying his discrimination, he
does not assume his affinity, he can remain equanimous.
Whether favourable or unfavourable circumstances, which a
man faces in his life, are the result of 'Prarabdha' (Destiny) or of
'Purusartha' (Present efforts). In this connection, there are many
doubts. Before getting a satisfactory answer to this question, it is
necessary to understand, what is 'Prarabdha' (Destiny) and what
is 'Purusartha' (Effort or labour).
A man has desire of four kinds-for 'Artha' (Wealth), 'Dharma'
(Righteousness), 'Kama' (Passion) and 'Moksa' (Salvation).
(1) Artha (wealth)-Wealth is of two kinds, unmoving and
moving. Gold, silver, money and property etc., belong to the
former kind, while cows, buffaloes, horses, camels, sheep and
goats etc., belong to the latter.
(2) Dharma (Righteousness)-Acts of sacrifice, penance,
charity, fasts and pilgrimages etc., which are performed with
or without desire for their fruits, are included in, 'Dharma.'
(3) Kama (passion)-Mundane pleasures, are known as
'Kama'. They are of eight kinds-Word (sound), touch, form,
taste, smell, honour, praise and comfort.
(a) Word (Sound)- Word is of two kinds-form of alphabets
(descriptive) and form of sound. Grammar, dictionary, literature,
novel, drama and story etc., are all alphabetical,* while musical
*There are ten kinds of sentiments in a descriptive word. These are of
conjugal love, humour, pity, wrath, bravery, dread, disgust, wonder, serenity
and affection. In all these sentiments, the heart melts. If these sentiments are
inclined towards the Lord, these lead to salvation. But, if pleasure is derived
out of these, they are degrading.
instruments relate to sound.* A person derives pleasure out of

these alphabetical words and sound.
(b) Touch-Pleasure which is born of contact with wife, son
and friend etc., and with skin, is pleasure by touch.
(c) Form-Pleasure derived by seeing movies, and other
beautiful objects., is pleasure in form.
(d) Taste-Pleasure that a man derives by tasting sweet,
salty and sour dishes etc., is pleasure through taste.
(e) Smell"':'- Pleasure derived from the smell of oil, scents
and flowers etc., is, pleasure, through smell.
(f) Honour-A man derives pleasure when his so-called
body is honoured.
(g) Praise-One derives pleasure, when he is praised.
(h) Comfort- He gets pleasure or comfort out of idleness,
laziness and comfort.
(4) Moksa (salvation)--Self-realization, benediction, salvation
.
and God-realization, are names, given to Moksa. .
Out of these four,the two-- wealthand righteousness, enhance
each other. But, if both of them are utilized to satisfy desire,
after satisfying desire both of these perish. Desire devours both
these. So in the Gita, the Lord declares, that desire is insatiable
and He asks Arjuna, to kill this enemy viz., desire (3/37-43).
If righteous actions, are performed by renouncing desire,
these after having purified the inner sense, lead to salvation.
Similarly, if wealth is spent for the welfare of others, abandoning
the desire for its reward, it also afterhaving purified inner sense,
leads to salvation.
Out of these four in 'Artha' (Wealth), and 'Kama' (Desire or
Passion) there is predominance of destiny. Purusartha is secondary
while in righteousness and salvation, there is predominance of
* Drums, tambourines and timbrels etc., made of skin, guitar and mandolin
made of wires, harmonium and flute etc., which are blown, and cymbal etc.,
which are clapped-these are musical instruments.
'Purusartha' destiny is secondary (effort or labour). Their spheres

are separate and each has its own predominance in its own sphere.
Therefore, .it has been declared-
A man should be satisfied with his wife, son, family, food
and wealth, but he should never be satisfied with the study of
sacred books, adoration, chanting of Lord's name and charity.
It means, that a man gains wealth and pleasure, as is destined
and so he should be satisfied with them. But he should never
be satisfied with, spiritual progress. He should go on labouring,
for salvation for which this human body, has been bestowed
upon him.
Actions are of two kinds-good (virtuous) and bad (evil).
Virtuous actions result, in favourable circumstances, while evil
actions result, in unfavourable circumstances. But these cannot
make a man happy and sad. It is out of folly, that a man
feels, happy and sad. If he gives up his folly, by believing
in God* or in destiny] he feels happy, even in the most
unfavourable circumstances, as he gets rid of sins by facing
painful circumstances. Moreover, he becomes alert, and does
not commit sins, in future; and his inner sense is purified when
he gets rid of his sins.
A striver, should make the right use of favourable and
unfavourable circumstances. In favourable circumstances, he
should spend his money and material, for the welfare of others,
he should not enjoy these. In unfavourable circumstances, he
should abandon the desire for favourable circumstances. He
should think, that he is getting rid of his sins, and the Lord by
His grace, has caused such circumstances, so that he may be
careful not to commit sins, in future, and may progress in the
spiritual field. Thus, he should feel happy. This is the proper use
* As a mother remains ever compassionate never otherwise while fondling
and scolding her baby, similarly the Lord Who controls the virtues and vices
of beings, ever remains compassionate to everyone of them.
t Whatever is to happen must happen and whatever is not to happen, will
not happen. A man having such a determinate intellect is never worried.
of unfavourable circumstances, and if he feels sad, in unfavourable

circumstances, this is their misuse.
The Lord, has not bestowed upon us this human life, to
enable us to enjoy pleasure and to suffer pain. Heaven is the
abode for enjoyment and pleasure while hell and eighty-four
lac forms, of lives are for suffering pain. But the aim of human
life, is to attain salvation by transcending pleasures and pains.
Those who remain negligent during human life, follow a cycle
of birth and death.
A man, is free in abandoning favourable circumstances but
he is not free in abandoning unfavourable circumstances. This
can be clarified, by an illustration.
Ramalala borrowed a hundred rupees from Syamalala and
promised that he would return the amount with interest, in a month.
But he could not return it. Syamalala, went to Ramalala's house,
several times to demand payment as Ramalala had promised. But
he did not pay the amount. One day Syamalala lost self-control
and beat Ramalala with his shoes. Ramalala filed a case in the
criminal court, against Syamalala. A summons, was issued to
Syamalala, He presented himself in the court. The magistrate
asked him, "Did you beat him with shoes?" Syamalala said,
"Yes, your honour. In spite of several promises he did not pay
my money. So he compelled me to beat him. I gave him five
blows with shoes. Kindly order him to return my money, by
deducting five rupees as a fine for five blows (with shoes)."
The magistrate smiled and said, "This is a criminal court.
You will have to suffer imprisonment, or fine for your crime.
File a law-suit in the civil court if you want to get back your
money. The two courts, are different."
Thus, the fruits of evil actions lead to unpleasant circumstances.
It is a case of criminal court and a man cannot escape it. But
as far as, the fruit of virtuous actions, in the form of pleasant
circumstances are concerned, that is a case for a civil court.
The two are different. They cannot nullify, each other. Thus
sins cannot be counter acted by virtuous actions. The two, are

accumulated separately. But if one performs any good act, in
order to repent, his sins perish.
Some people complain, that there is no justice in the domain
of the Lord*, because in this world, virtuous and good men are
suffering, while sinners are enjoying themselves. The answer is,
that virtuous persons are suffering, because they are reaping the
fruit of their past evil actions; their present virtuous actions, will
bear fruit later. Similarly, sinners are reaping the sweet fruits of
their past virtuous actions, not of present sins.
Moreover, there is one more point, which needs attention.
In favourable circumstances, a man is proud of himself, he hates
those whom he regards as inferior to him, and is envious of
other persons', better fortune. Thus externally, he seems happy
but actually he is not. On the other hand, an ascetic who is
dispassionate and a man of renunciation, and who possesses
neither wealth nor property, may seem sad, without possessions
to worldly people. But, actually his life is very serene and happy.
So possessions and riches, do not make a man happy, and their
absence does not make him, sad. Real happiness, consists in
serenity and happiness of heart, while sadness, consists in burning
sensation and sadness of heart.
A man can be free from virtues, by surrendering them to
God, without any desire for fruit, but he cannot get rid of sins,
by surrendering these to Him. One will have to suffer, the fruit of
those sins because actions against the ordinance of the Lord, cannot
be surrendered, to Him. This can be made clear by an illustration.
* In the Vana section of the Mahabharata there is an anecdote. One day
Draupadi asked Yudhisthira, "You are suffering in exile following righteousness
while Duryodhana is leading a luxurious life by enjoying the kingdom in spite
of his unrighteousness and selfishness. Why?" Yudhisthira replied, "Those
who follow the path of righteousness in order to get pleasures, actually don't
know righteousness in the true sense of the term. They are just like animals
who hanker after pleasures without knowing righteousness. Therefore humanity
consists in following righteousness according to the ordinance of the scriptures
without caring either for the favourable or the unfavourable circumstances."
Verse 12] SADHAKA-sAFuIvANI 1871
Once a king with many other people, went to Haridwara,

Among the people, there was a wise businessman and a cobbler.
The cobbler, thought that he would also act in the same way,
as the wise businessman would do. When the priest started the
vowtaking-ceremony, the businessman said, "I offer the charity
of a hundred rupees, which I lent to that Brahmans, to Lord
Kr~I.J.a." The cobbler, saw that the businessman gained fame,
without paying even a single pice. So he wanted to do the same.
He said, "I offer to Lord Kr~I.J.a, the gift of a hundred rupees
which I borrowed from the trader." By doing so he was very
much pleased.
After a few days at the time of harvest, the Brahmana came
to the businessman and requested him to take grain for a hundred
rupees and its interest. The businessman said that he had offered
that amount to Lord Krsna, as charity, so he would not take it
back. When the Brahmana insisted, the businessman asked him to
offer it, as a gift to his own sister or daughter. So the Brahmana
had to go home, without making any payment.
The trader, who had lent a hundred rupees to the cobbler,
went to him and demanded his hundred rupees. The cobbler said,
"I offered those hundred rupees, to Lord Kr~I.J.a as the businessman
did." The trader said, "You can't get rid of this debt in this way,
you will have to pay me back, the amount with interest." Thus
he got grain from the cobbler. '
It means that we cannot get rid of our sins and evil actions,
by surrendering these to God, we shall have to suffer for them.
But, if we surrender ourselves to God and take refuge in Him
alone, He liberates us from all sins" (Gita 18/66).
, A second doubt, arises that gaining of wealth does not
depend on destiny, because a man saves money, by foul means,
such as non-payment of income tax and sales tax etc. But, if
he pays full tax, the money is spent. So how does it depend on
destiny? The answer is, that if he is destined to gain wealth, he
will gain it, by anyother means. But if he is destined to lose it,
he will sustain a loss in every case, such as in disease, theft, and

litigation etc. Moreover, the impressions of foul means, such as
theft of income tax etc., live for so many lives and they instigate
one to commit thefts, and for which he has to suffer punishment.
Similarly, enjoyment of pleasure is also pre-destined. A man
may possess a lot of money, but he may not enjoy pleasure due
to illness. He may have to eat very meagre meals as prescribed
by a physician. On the other hand, even a man who does not
possess. much money, may relish tasteful dishes in the company
of generous friends, and kinsmen or by anyother means. *
If a man is destined to gain wealth, he may be adopted by a
rich man, or he may fmd it buried in the earth, while digging the
earth or by anyother way]. But a man, neither believes in destiny,
nor depends on his hard work. So he is inclined to commit sins,
such as theft etc., which result in a burning sensation of the heart.
Moreover, he is likely to be punished. But, if a man remains
satisfied and has faith in destiny etc., his heart remains full of
great serenity and bliss, and he also receives the necessities of
life. As unfavourable circumstances, such as loss, death, dishonour
and insult etc., cannot be avoided, they appear though no one,
has a desire for these. Similarly, favourable circumstances, are
also inevitable. In the Bhagavata, it is mentioned-
"0 King, as beings receive pain, as is destined to them,
having no desire for it, so are pleasures born of sense-contacts,
received in heaven and hell. Therefore, a wise man, should have
no desire for those pleasures."
As a man, is destined to receive either wealth or pleasures,
* It is seen that even to a saint, who renounces the world, people offer
so many gifts. Renunciation, has a singularity that a person, who renounces
wealth and does not attach any importance to it, develops a new destiny to
gain wealth. Saint Ramadasa declares, "A saint does not possess either food
or animals or cash but when he takes his seat to have meal, he receives all
the articles of food."
t A man will receive whatever wealth he is destined to receive, no
one can be an obstacle to it. So I am neither grieved nor surprised, because
whatever is ours cannot be of others, (Paficatantra, Mitrasamprapti 112).
similarly one labours either for righteousness (dharma) or for

salvation (moksa). In righteousness, importance is attached to
things,such as body and wealth etc., while, in attainment of
salvation, there is predominance, of feelings and thoughts.
A man, should perform his duty in accordance with, the
ordinance of scriptures and social decorum, but he should be
satisfied with its fruit. Lord Krsna declares inthe Olta, "You have
a right to action alone, and never at all, to its fruit" (2/47). He
is free in performing actions, but he will receive the fruit, which
is destined. How to get rid of fruits, of all the three kinds of
actions-kriyarniiJ}a (of the present), saficita (accumulated) and
prarabdha (destiny).
There are twoentities-Pralqti (matter or Nature) and purusa
(Spirit or soul). Prakrti is ever active, while Purusa never undergoes.
any change, in the form of activity. When man (soul), assumes
his affinity with matter, he becomes a doer, and an enjoyer. But,
when he renounces his affmity with matter, he gets established
in the self, and actions do not affect him, in anyway.
Other points in connection with destiny--(i) A man, is destined
to come across pleasant and unpleasant circumstances. But they
cannot force him to be sad or happy. He becomes sad or happy,
out of ignorance. A liberated soul remains equanimous, he does
not become, either sad or happy as his ignorance is completely
gone. Therefore it is said that no Prarabdha remains for a God-
realised soul. (ii) A man's intellect, is guided by his destiny.
Being guided by his intellect, a businessman gains, by buying
a commodity, while another, loses by selling it. Thus gain or
loss, is decided by destiny. But, a man is free to having honest
or dishonest dealings, because it is 'Kriyamana' or new action.
(iii) A glass, falls down from a hand and breaks into pieces.
Does it happen out of negligence or by destiny?
A man should be careful in handling it, but he should
consider it as destined, when it is broken. He should learn
a lesson, in being more careful, in future. Be cautious while
doing and remain always cheerful in happening. (iv) What is

the difference in a disease, caused by destiny and disease caused,
by harmful diet?
The disease caused by harmful diet, can be cured by taking
medicines, but the disease caused by destiny cannot be cured, by
medicines. But religious rites such as chanting ofMahfunrtyufijaya
etc., could cure diseases, caused by destiny.
Diseases are of two kinds-e-Adhi (mental) and Vyadhi
(physical). Mental diseases can again, be divided into two groups
(a) of sadness and worry etc. (b) lunacy. Sadness and worry,
are caused by ignorance, while lunacy is caused by destiny.
Worry and sadness etc., are given up through wisdom, while
lunacy is not abandoned but even during lunacy, a God-realised
man cannot perform any improper action, which is forbidden
by scriptures. (v) What is the difference between sudden death,
and untimely death?
If a man dies of snake-bite, or by falling from a roof or by
drowning, heart failure or by an accident, this is sudden death,
which is pre-destined. Such a man, dies after completing the
duration of his life.
If a man commits suicide, by hanging himself or by jumping
into a well or fire or by lying under a moving train or by poisoning
himself, this is untimely death. A man commits suicide, without
completing his span of life. He who commits suicide, incurs the
sin of murder, and this is a new sin. God has bestowed upon us,
this human body so that we may realize Him, so it is a deadly
sin, if we destroy it by committing suicide.
Sometimes a person, who makes an effort to commit suicide,
does not die. The reason is, that his destiny is connected with,
the destiny of others. As birth of a would-be-son or good which
is likely to be done by him, to the people or any unfavourable
or favourable fruit, which is going to be reaped by him, because
of his past actions, may save him from dying. (vi) The person
who is murdered, dies as a fruit of his past actions, while the
uses the term 'SfQ.U' (Hear) (18/4,19,29,36,45,64). It means that

a striver, should learn or understand the Sankhya doctrine well.
If he understands it well, he realizes the self, immediately.
'SaIikhye krtante proktiini siddhaye sarvakarmanamt--These
five factors are contributory to the performance of all actions,
whether prescribed or prohibited, physical or mental or oral,
and whether these are gross, or subtle. When a person regards
himself as a doer of actions, he performs actions, and those
actions being accumulated, bear fruit for him. But when he
renounces doership;: those actions are performed, but they do
not bear fruit for him i.e., they do not lead him, to sin, virtue
or bondage. Then only four factors remain, by which, all actions
are accomplished. These are-I. the seat of action (body),
2. the organs (senses), 3. efforts and 4. destiny (Gita 18/14).
In the Sankhya doctrine, there is predominance of knowledge
or discrimination. Then, why has the Lord started the topic of
accomplishment of actions? The reason is, that Arjuna belongs
to the warrior class and it is his duty to fight. So Lord Krsna,
exhorts Arjuna to fight, being unattached to it, either through
Sankhyayoga or Karmayoga. Arjuna, wants to know the true
nature of Sankhyayoga. So Lord Krsna, begins the topic of action
through Sankhya doctrine.
Arjuna, wanted to abandon actions. So Lord Krsna clarifies
that neither performance of action, nor abandonment, leads to
salvation. But, when a man (the soul), renounces his affinity with
the perishable Prakrti, he attains salvation. That can be renounced,
either through Karmayoga (the Discipline of Action), or through
Sankhyayoga (the Discipline of Knowledge). In Karmayoga, there
is predominance of renouncement of fruit viz., mineness and
attachment, while in the Sankhyayoga, there is predominance of
renouncement of egoism. But, if a man renounces attachment,
his egoism is naturally renounced* and if he renounces egoism,
* A man (the soul) being a fragment of God has identity with Him. But .
having disinclinations for Him he has the sense of egoism as "I am worldly,
1 am intelligent, 1 am learned" etc. He is attached to this egoism. But if he
1878 SR~DBHAGAVADGtrA [Chapterl8
\.
his attachment and mineness is naturally renounced as mineness
depends upon only egoism.
Appendix-The Lord describes the five factors contributory
to the accomplishment of all actions in order to explain that
the Self is not the doer. Out of these five, when the sense of
doership is renounced, then actions totally come to an end viz.,
affmity with them is renounced.
Link:-The Lord now enumerates these five factors.
~omq;of Cfi'(Oj ~~I

~m ~~121 ~ ~cllSi q'iJq¥(1I ~~ II
adhi~thanariltatha karta karanam ca prthagvidham
vividhasca prthakcesta daivam calvatra paficamam
The original base of action (body), the doer (agent), the
instruments of various sorts (senses), many kinds of efforts and
Daiva, impression being the ruth. 14
Comment:-
'Adhi~thanam'-Thisterm stands for both the body and the
country (earth's surface), in which this body stays.
'Karti'-All actions, are performed by prakrti, not by the
self. But, when a man by ignorance, regards actions as his own,
performs all actions by thinking, "Nothing is mine, I need nothing and I have
to do nothing for me," his attachment is renounced. As soon as his attachment
is renounced, his egoism will also be renounced.
A Karmayogi performs all the actions with his physical, subtle and causal
bodies for the welfare of others. With his physical body he works for the
welfare of other, with his subtle body he thinks for the welfare of others and
with his causal body, his trance is for the welfare of others. By doing so his
egoism and attachment are renounced .and he attains peace.
The peace which is attained after renouncing the world is a means (Gita
6/3) while the peace which one attains by God-realization is the supreme (Gitli
6/15). So if a striver does not enjoy the peace which is a means, he attains
to the supreme peace.
he becomes a doer or an agent. * Such a doer, is contributory

to the accomplishment of actions.
. 'Karanam ca prthagvldham'<-There are thirteen instruments
(senses)-the hand, the foot, the mouth (organ of voice), anus
and genital organ-these five organs of actions and ear, eye,
skin, tongue and nose-these five sense-organs-these ten are
external instruments or senses, while mind, intellect and egoism,
are internal instruments.
'Vividhasca prthakc~ti'-Various kinds of efforts, are
made by above-mentioned, thirteen senses, as hands are used
for exchange of things, feet for moving, the organ of voice
for speaking, anus for discharging excrement, genital organ for
discharging urine, ear for hearing, eye for seeing, skin for touch,
tongue for taste, nose for smell, mind for thought, intellect for
determination and egoism, for pride.
'Dalvam caivatra paiicamam'-The fifth factor, for the
accomplishment of all actions, is 'Daiva'. Here the term 'Daiva'
stands for samskara (Impressions). If a person performs, good
actions, they leave good impressions, but if he performs bad or
evil actions, their impression is bad. Those impressions instigate
him to act. Good impressions, inspire him to perform good actions
while evil impressions instigate him to perform, evil actions.
These five factors-body, the doer, instrument, efforts and
Daiva or impressions, are contributory to the accomplishment
* All the actions are performed by Prakrti, it has been described in the
Glta in several ways-
(1) All actions are performed by the modes of nature (3/27; 13129).
(2) The modes are acting on the modes (3/28) and when the seer perceives
no agent other than the modes (14/19).
(3) The senses act on sense-objects (5/9).
(4) Here in 18/14 five factors are contributory to the accomplishment
of actions.
All these statements mean that actions are performed by nature only and
not by the self, but a man by identifying himself with nature assumes that
he is a doer (3/27). But a wise man realizes that all actions are performed by
nature, so he does nothing at all (5/8).
of all actions. No action can be performed, without the body,

which is the base. Without a doer, who will perform actions?
Actions can be performed by a doer, with the help of senses,
only. There cannot be accomplishment of actions, without efforts.
The doer will act, according to the impressions imprinted, on
his mind and heart.
Thus, these five factors contribute to the accomplishment
. of all actions.
Appendix-'Karm'-Ego is 'apara prakrti' and the Self
is 'para prakrti' . The Soul's affmity is with God but it being
identified with ego thinks itself as the doer.
'Daivam'-Good and bad latencies of the past abide in the
hearts of all persons-'sumati kumati saba kern ora rahahim'
(Manasa, Sundara. 40/3). The company, the scripture and
thoughts-these three intensify the good or bad latencies which
give inspiration for new actions.
~ ";f'{: I
;:c:jlu:i crrfClq:Od crr~ ~~: II ~~ II
sariravaIirnanobhiryatkarma prarabhate narah
nyayyaril va viparitam va paiicaite tasya hetavah
Whatever action right or wrong a man initiates with his body,
speech and mind, these five are its causes. 15
Comment:-
'Sariravanmanobhiryatkarma prarabhate narah nyayyaril va
viparitaril va paiicaite tasya hetavab'-The five factors described
in the preceding verse, have been included in this verse also-as
the body stands for 'Adhisthana,' speech for external instrument
(sense), mind for internal instrument (sense), 'Narah' (Man) for
the doer and the term 'Prarabhate' (Performs), stands for efforts.
As far as 'Daiva' (Impression), is concerned, it also abides in
the internal sense, but it is not revealed. It is revealed, through
inclination and action, which are performed by inclinations.·

Whatever actions a man performs, with the predominance
of either, the body or the speech or the mind, whether it is
prescribed or prohibited by the scriptures, these five (mentioned
in the preceding verse), are its causal factors.
All actions are performed, with body, speech and mind. If
they are prohibited, they lead to bondage. So, in the fourteenth,
fifteenth and sixteenth verses of the seventeenth chapter, there is
description of penances of body, speech and mind, respectively. It
means, that if any action is not performed against the scriptures,
with body or speech or mind, it becomes a penance. In the
seventeenth verse of the seventeenth chapter, it is mentioned
that penance which is practised, without expectation of reward,
is called sattvika, Sattvika penance, leads to emancipation, while
the rajasika and tarnasika penances, lead to bondage.
The body, speech and mind, become impure; when a man
regards these, as his own. By regarding them as his own, he
cannot realize, that he has no connection with actions. So if a
striver, does not regard these as his own and does not perform
any action for himself, these are quickly purified. Therefore, one
should renounce his affmity, with them, either by purifying them,
through the Discipline of Action or by applying discrimination,
through the Discipline of Knowledge. As soon as, this assumed
affinity is renounced, he realizes the self.
All the activities in the world are performed by universal
divine power, so is the case with the activities of an individual.
But he commits an error by disregarding his discriminating power
that he regards himself as doer of actions, such as eating,
drinking, sitting, standing, sleeping and waking etc. So these
actions bind him. But if he does not assume, that he is a doer,
those actions do not bear fruit for him, and he is not bound
by them. As actions, such as growth from childhood to youth,
breathing, digestion etc., are performed, by prakrti and if he does
not consider himself as doer, they do not bear virtuous or sinful
fruits, for him. Similarly, when he has no sense of doership, he

realizes that all actions are performed by nature, alone.
Appendix-Presence of attachment and aversion, joy and
sorrow etc., in the mind is mental action.
'Nyayyam-c-This term means-c-Sattvika karma', (actions
of the nature of goodness), actions ordained by the scripture
and virtuous actions. 'viparitam'-this term means-s-Rajasa-
Tamasa Karma (actions), actions prohibited by scriptures or
evil (bad) actions. The expression 'nyayyam va viparitam va'
means-all actions.
Links-s-Having explained the five factors, which are

contributory to the accomplishment of all actions, according
to the Siinkhya doctrine, the Lord, now criticizes, those, who
recognize the self as doer.
'ffi)ct ~ ~ &iClH "« ef: I
q~;*'l:I1idcgf~tcll~ ~ ~ wffir: " ~G "
tatraivam sati kartaramatmanam kevalam tu yal}.
pasyatyakrtabuddhitvanna sa pasyati durmatih
Such being the case, a man of perverse understanding, who,
on account of impure (untrained) mind, looks upon his pure self
alone, as the doer, does not see right. 16
Comment:-
"I'atralvam sati kartaramatmanam kevalarh tu yah
pasyatyakrtabuddhitvanna sa paSyati durmatib'-All actions are
performed by body, the doer, the instrument, efforts and Daiva,
not by the self. But, he who looks upon his self, as doer, his
understanding is untrained i.e., he has not attached importance,
to discrimination by which he can realize, that the sentient self
is different, from the insentient nature. He is of a perverse mind,
because he has not developed his understanding. If he awakens
his discrimination, he cannot remain, of perverse mind.
Verse 16] SADHAKA-SAJ'UlVANi 1883
The two terms 'Akrtabuddhitvat', and 'Durmatih', seemingly

having the same meaning, have some difference. The former
term, denotes the cause, why a doer is 'Durmati'. (of perverse
understanding), while the term 'Durmatih', is adjective for the
doer. The doer, is of perverse understanding, because he has
not developed and refmed his discriminative faculty. Had he
developed it, he could not have been called, a man of perverse
understanding.
The self, does nothing (Gita 13/31). But when man identifies
himself, with body, because of his perverse mind, he does not
realize, that he is not a doer.
The term 'Kevalam', (merely or only), has been used, both
in the Disciplines of Action, as well as of Knowledge. In the
Discipline of Action, all actions are performed, merely with body,
senses, mind and intellect, and the striver, is not attached to
those actions (Gita 5/11). So, he realizes that all of them have
their identity with the world. By realizing this fact he realizes,
that he is established, in the self.
In the Sankhya doctrine (Discipline of Knowledge), there is
predominance of knowledge or discrimination. Such a striver,
realizes that all actions are accomplished by these five factors,
not by the self. But, a person whose mind is deluded by egoism,
considers himself to be a doer. When his delusion is renounced,
he realizes, that he (the self) is not the doer, at all. So the term
'alone', has been used with the self.
Here, a point needs special attention. In the Discipline of
Action, the term 'Kevalam', has been used with the body, mind
and intellect, to denote that all of these including ego, will be
used for service of the universe, and then the self, will remain
as it is. But in the Discipline of Knowledge the term 'Kevalam',
has been used with the self, which denotes that it is absolutely
pure, immutable, enlightened and unattached. But, in this case
there remains egoism, in its subtle form, and after sometime, it
melts and merges in nature.
Appendix-Of all the 'cases' the nominative case is important.

In 'karta' (nominative) a glimpse of the sentient is perceived
which is not perceived in other 'cases'. In fact 'karta' (the
doer) is not the name of the sentient. It is merely assumed
one 'ahankara vimudhatma kartahamiti manyate' (Gita 3127).
Therefore the Lord has condemned the person, who looks upon
the pure Self as the doer by stating, that his mind is not pure
and he is a man of perverse understanding. The reason is that
the Self is neither a doer nor an experiencer viz., the Self neither
acts nor is tainted-s-tsarirastho'pi kaunteya na karoti na lipyate'
(Gita 13/31). In fact senses of doership and enjoyership have no
existence, so they can be renounced. 'I am a doer' and 'I am
an experiencer'-these assumptions are neither God-made nor
nature-made but they are Self-made.
In fact no one is a doer, neither the sentient (the Self) is
a doer nor the insentient (non-Self) is a doer. However if we
have to assume a doer, only the non-Self is a doer. This fact
has been pointed out in the Gita in different ways-All actions
are performed by 'prakrti' viz., 'prakrti' is the doer (Gita 13129);
all actions are performed by the modes; it is the modes which
are acting on the modes viz., modes are the doer (Gita 3/27-
28, 14123); senses are moving among the sense-objects viz.,
senses are the doer (Gita 5/9). It means that the doership is in
'prakrti' rather than in the Self. Therefore an enlightened exalted
soul, who remains established in the Self, realizes that he does -
nothing-'naiva kificit karomiti yukto manyeta tattvavit' (Gita
5/8). The Lord also declares "When a man beholds no other doer
than the modes viz., he realizes this fact in all actions there is
no doer other than the modes, and knows the Self to be totally
disconnected with the modes, which is the reality, then he attains
to My Being" (Gita 14/9).
A striver on reflection and reasoning can easily accept the
worldly actions such as eating, drinking, sleeping and waking etc.,
to be done by 'pralqti'; but he thinks that chanting the Lord's
holy names, meditation, trance and such other spiritual activities
Verse 16) SADHAKA-SANJIVANI 1885
are done by himself-this in fact is the stumbling block to a

striver. The reason is that from the viewpoint of Jfianayoga, an
action may be of the highest standard or of the lowest standard,
it is of the same class and is done by 'prakrti' only. 'Brandishing
a lathi' (a long stick) and 'counting the beads of a rosary' are
two different activities yet they are in 'prakrti' only. It means
that all worldly actions such as eating, drinking, sleeping, waking
and also the spiritual actions such as chanting the Lord's holy
name, meditation and trance etc., take place in 'prakrti' only the
performance of an action is not possible without being connected
with 'prakrti'. Therefore a striver should not renounce the spiritual
actions but he should not have the sense of doership viz., he
should not regard them to be done by himself and for himself.
If importance is attached to an action whether mundane or
spiritual, it means that importance has been attached to matter
(non-Self). If spiritual actions, sanctioned by the scriptures, are
given importance, it means that the non-Self is valued which is
an obstacle to a striver's spiritual progress.* Spiritual actions
aim at God-realization, so they lead to salvation. The more an
action is given the secondary importance, the more predominant
importance will be attached to the affmity with God, and the
more benefit a striver will derive. If there is predominance of a
mundane action, then in spite of practising the spiritual discipline
for years together, a striver will not get much spiritual benefit.
Therefore a striverinstead of attaching importance to action, should
love God. Love, rather than action, is the real worship to God.
He whose intellectis devoid of discrimination viz., who has not
attached importance to his discriminative faculty is 'durmati' (of
perverse understanding).For Self-realization, d,scrimination, rather
*In the worship to God there is predominance of God's grace; therefore
a striver has no sense of doership. A Kriya (which occurs), an action, the·
worship and the discrimination-these four are different from each other. In
'Kriya' there is no connection with anyone. In action a person is connected
with favourable and'unfavourable circumstances (fruit). In worship he is
connected with God. In discrimination there is breach of affinity of the Self
with the non-Self.
than intellect, is the factor. Intellect is purified by discrimination.

In the purification of intellect, virtuous actions are also helpful to
some extent, but it is not purified with virtuous actions as much
as it is purified by the discriminative faculty. Sins, volatility of
mind and ignorance in a striver are not to be blamed so much
as the striver is to be blamed, if he does not attach importance
to discrimination. Discrimination is beginningless and eternal.
Therefore in spite of the persistence of sin, volatility of mind and
ignorance, discrimination can be aroused. Discrimination is not
destroyed by sin but it is not aroused. A striver does not attach
importance to discrimination because he attaches importance to
actions and objects. He who attaches importance to actions and
objects is a man of perverse understanding.
Link:-In the preceding verse, it has been mentioned that

he who looks upon his pure self as the doer, does not see at all.
Now the Lord, in the next verse, explains who really sees.
~ "1Uhtffl mcit ~...,. fHG.:Id I .

~ If $qi~ChI~~&Rr"'" HiSlQ4d " ~\9"
yasya nahpIikrto bhavo buddhiryasya na Iipyate
hatvapi 'sa im~llokanna . hanti na nibadhyate
He, who is free from egoism, whose intellect is not tainted,
though he may slay other creatures, he slays not, nor is he bound
(by actions). 17
Comment:-
'Yasya nahaJikrto bhavo buddhiryasya na Iipyate'-He is free
from the egoistic notion that 'I am a doer and his intellect is
not tainted, by the selfishness that I shall reap the fruit. As all
actions, are performed in light but light is not the doer, similarly
the self, is merely a silent witness, of all activities. Thus a striver,
realizes that he is not a doer. Similarly, he has no desire of his
own i.e., he is free from the pairs of opposites, that it should so
happen and it should not so happen, it means, that his intellect

is not tainted. Such a striver, remains neither a doer, nor an
enjoyer, and he realizes, this fact.
Nature does everythingand it always undergoes modifications,
while the self, is its illuminator. By knowing this fact, a striver,
remains established, in the self. He does not regard himself, as
a doer. When he is free from this egoistic notion, his intellect
is not tainted, to acquire the fruit of actions.
Egoism is an assumption, and this assumption, is made. by
an embodied soul, himself. It is he (himself), who assumes a
sense of doership or denies, this sense.
'Hatvapi sa imll10kanna hanti na nibadhyate'-Though, he
may slay all beings at once, yet he does not really kill, because
he has no egoistic notion; and he is not bound, because he has
no notion of enjoyership. It means, that he is attached neither to
action nor to their fruit. Action and fruits, are within the sphere
of Nature. But, due to not realizing this fact, an embodied soul,
assumes doership and enjoyership, in himself. When action is
performed with a sense of doership, then the three factors,
namely, the doer, the organ and the activity, are contributory
to the accomplishment of an action. In the absence of doership,
all actions are converted into inaction. But, with a sense of
doership, any activity, converts into an action. When the sense
of doership is extinct, then the cosmic soul (God), Who is the
essence and illuminator of all, remains. So, he can neither kill,
nor be bound (Gita 2/19).
He slays all beings-what does it mean? It means that
a man who performs his duty, according to his caste (social
order) and stage of life, being free from egoistic notion, with
his untainted intellect, incurs no sin. For example, a liberated
soul belonging to warrior class, while slaying warriors on the
battlefield, neither slays nor is he bound, because he is free
from egoism, and selfishness.
Here, the context is of war. So, by using the term
1888 SR~APB~AGAVADGjTA [Chapter 18
'Hatvapi ' (even having slain), the Lord inspires Arjuna, to wage the
war. The term 'Api' (even) denotes-"Sucha man, does nothing at
all, though he may beever-engaged in action" (Gita 4/20), "Being
engaged in all forms of activities, he dwells in the Lord" (Gita
6/31), "The Supreme self, though dwells in the body, it neither
acts nor is tainted" (Gita 13/31). It means, that the Self, remains
uniform and fixed, whether a man is engaged in actions, or he does
not act. The reason is, that it is nature, which performs all actions.
A man (soul), has his identity with God, but it is because
of his egoistic notion, that he becomes separate, from the Lord.
Actually, he is neither a doer nor an enjoyer, but by identifying
himself with a body he accepts an egoistic notion, and thus
becomes a doer and an enjoyer.
This egoism is of two kinds. 'Ahamsphiirti', and 'Ahankrti'. A
man, awakes from sound sleep and he realizes that he exists. This
is one kind of egoism, which is called 'Ahamsphiirti', But then by
identifying himself with the body, he assumes that he belongs to
a particular caste, creed and social order etc., this is his affmity
with, the unreal. With such affinity (identifIcation), with the unreal
(body), he regards actions done by the body, as actions done,
by the self. This is another kind of egoism, called 'Ahankrti',
There is limitedness, in the self due to ego. Even in
'Aharhsphiirti', as mentioned above, individualism remains. But
it does not bind. When one accepts 'Ahankrti', viz., he assumes
relationship with someone or something or some action, then
dualism of .virtue and vice arises in the embodied soul, which
induces him to perform good and bad actions. On Self-realization,
the limitedness in 'Aharhsphiirti', is destroyed. In such a state,
actions are done by that liberated soul, in an impersonal state.
These do not bind him.
"Na hanti na nibadhyate'-He neither slays, nor is he bound-
What does it mean? There are two states of trance temporary and
permanent. The temporary state is called 'Nirvikalpa-Avastha',
while the permanent one, is called 'Nirvikalpa-Bodha. The former
does not remain uniform, it undergoes change. It can be attained

through practice. By remaining detached, from the 'Nirvikalpa-
Avastha', the self-evident'Nirvikalpa-Bodha, is realized.The latter
remains ever uniform without undergoing any change, and it
cannot be attained, through practice. In this state, while slaying
all beings, a man neither slays, nor is bound by such killing.
How should a man be free, from the egoistic notion and
how should his intellect not be tainted?
A man, by applying his discrimination, should realize the
fact, that all actions are performed by nature alone, which always
undergoes modifications. Moreover, all actions, as well as their
fruit, appear and disappear, while the self, as illuminator of all
of them: ever remains uniform. By realizing this fact, he can be
free from egoistic notion, and his intellect, is not tainted.
Appendix-The expressions-v'nahankrta bhava' means to
be free from egoism and 'buddhih na lipyate' means to be free
from desire, the sense of mine and selfishness.
Arjuna said, "Sin will accrue to us by slaying these desp-
eradoes-s-'papamevasrayedasmanhatvaitanatatayinal)' (Gita 1/36)
and 'We'll accrue sin by slaying these reverend preceptors
and elders-'guriinahatva hi mahanubhavan .' (Gita 2/5).
Therefore here the Lord declares that Arjuna will accrue no sin
even though he slays not only his reverend preceptors and elders
but also all other creatures because sin will accrue only, if he has
the egoistic notion, and if his intellect is tainted. The intellect is
tainted by having desire, the sense of mine and selfishness. If a
man is drowned in the Ganges, the Ganges accrues no sin; and
if anyone drinks its water, bathes in it and irrigates his land and
makes it fertile, the Ganges does not earn any virtue. When it
rains heavily, several creatures are killed and the life of several
other creatures is saved but rain neither accrues sin nor virtue.
The reason is that they have neither the egoistic notion nor their
intellect is tainted. If a Surgeon performs a surgical operation,
being free from desire, the sense of mine and selfishness, in
spite of cutting the organs, he incurs no sin. If he is also free

from the' egoistic notion also, then no question arises at all of
his accruing sin.
By Jfianayoga, the egoistic notion is destroyed; and by
Karmayoga, the taintedness of the intellect is wiped out. If one
of the two is destroyed, the other is also destroyed. It is because
of the egoistic notion that in a man (self), the desire for pleasure
and salvation evolves. When the egoistic notion is wiped out,
then the desire for pleasure is also wiped out-'buddhiryasya
na lipyate'. With the destruction of the desire for pleasure, the
yearning for salvation is automatically fulfilled because salvation
is axiomatic (Self-evident).
Link:-Knowledge and actions in themselves, are not evils.

It is the sense of doership, which is an evil. A sense of doership,
causes actions-this is explained in the verse, that follows:-
~ ~ -qfi~lfll ~ Chq:cn~"'11
Ch,(O i 'Cfi'1f ~~: cfi+h'4&:!l5: II ~ t- II
jfianariJ. jiieyariJ. parijnatii trividha karmacodana
karanarn karma karteti trividhah karmasangrahah
Knowledge, the knowable and the knower, these three motivate
action; and the instrument, the action and the agent (doer) are the
three constituents (bases) of action. 18
Comment:-
[In the fourteenth verse of this chapter, the Lord explained
the body, doer, instruments, efforts and daiva (impressions),
these five factors, as responsible for the accomplishment of
all actions. Out of these, the most important one, is the doer.
So the Lord vehemently criticized, a man, who looks upon his
self, as doer, in the sixteenth verse, while He praised one who
is free from egoistic notion, in the seventeenth verse. The Lord
in the eighteenth' verse, clarifies that it is the notion of egoism
(doership), which binds a man. The main purpose of this verse

is a man should get rid of the notion of doership.]
'Jiianaritjiieyaril parijiiat3 trividha karmaeodana'........ Knowledge,
the knowable, and the knower, are the threefold incitement to
action. Knowledge has been mentioned first of all, because it
is knowledge, which motivates a man to action. As a man first
knows, that he is thirsty-this is knowledge; and then how
he should quench it. It is water, which can quench the thirst.
So water is 'knowable', He who knows, is the knower. But all
the three-knowledge, the knowable and the knower, together
motivate a man to action. If there is absence of anyone of the
three, the remaining two cannot contribute, to action.
He who knows the motivation of action, is called 'Parijfiata'
(knower only). In this 'Parijfiata' a sense of doership and sense
of getting anything for himself, are .quite absent. He knows only
inspiration (sphurana), of actions. There can be motivation to
do an act, only in a particular individual. In respect of different
activities, such as eating, drinking, sleeping, hearing etc., the
doer of these different activities, can be designated as eater,
drinker, sleeper, hearer etc. But the knower of all of these, will
be designated by the term 'Parijfiata.'
'Karanam karma karteti trividhah kannasailgrahal}.'-The
instrument, activity and the agent, are the triple constituents
of action. It is the conjunction of these three, which produces
action. The means, such as mind, intellect and senses etc., by
which he performs actions, are known 'Karana' (Instruments).
The acts of eating, drinking, sitting, walking, coming and going
etc., are 'Karma' (activities). A person, who having affinity with
instruments and activities, performs actions, is called a 'Karta'
(doer). These three, are the constituents of action. Here, the
Lord wants to emphasize the fact, that it is a sense of doership,
which binds a man. Out of the three constituents of action, the
organ (instrument) does not contribute to the accomplishment of
action, as it is subservient to a doer. Only that activity, which
1892 SR~DBHAGAVADGjTA [Chapter IS
a doer wants to do, is performed by him. Therefore, an activity

is also not, an important contributory factor. According to the
branch of learning, known by the name 'Sankhya', it is a sense of
doership, which is the chief contributory factor, to action. In the
absence of a sense of doership, no action is accomplished. The
terms 'Karana', and 'Karma', have been used before, while the
term 'Karta' has been used close to the term 'Karma sangrahah',
by the Lord, .in order to bring home the fact, that it is a sense
of doership which gets a man into bondage. If he performs
action without a notion of doership, he is not bound because
no action is at all accomplished in the absence of the sense of
doership. So the Lord has used the term 'Karta' (doer), close to
expression'Karma-sangrahah' (constituents of action).
Appendix-Arjuna expressed his desire to know the
truth about the path of knowledge and the path of action
(Gita 18/1), therefore the Lord described the path of action
upto the twelfth verse. Then the Lord from the viewpoint of the
path of knowledge, while describing actions, mentioned five
factors which are contributory to the accomplishment of all
actions (Gita 18/13-15). The same fact in a different manner
is described here in the form of 'Karmaprerana' (incitement to
action) and 'Karmasangrahah' (constituents of action).
When a man has the egoistic notion and taintedness, then the
knowledge, the knowable and the knower-these three motivate
(incite) an action viz., he thinks that if he performs a particular
action, it will bear a particular fruit. With the incitement of action,
there is 'Karmasailgraha' viz., there is accomplishment of sinful
and virtuous actions. How the sinful and virtuous actions are
performed-this will be described in detail by the Lord ahead
from the twentieth verse.
Link:-Now, the Lord from the next verse, classifies them into
three kinds so that a striver, by knowing these, may transcend,
the three modes of nature.
~ Cfi1f -:q q;of -:q ~ ~: I

!lOIITAcl 10Ifl&:<&OII"i <:W.Ucl'~0l'~ II ~ ~ II
jfiaoaril karma ca karta ca tridhaiva gunabhedatah
procyate gunasankhyane yathavacchrnu tanyapi
Knowledge Giiana), action (karma) and the doer (karta) are
declared, in the science of gunas (Sankhya philosophy), to be of
three kinds only, according to differences in the modes. Note these
carefully also. 19
Comment:-
'Procyate gunasankhyaue---The Lord explains to Arjuna, the
three kinds of knowledge, action and agent, as declared in the
science of modes (Sankhya philosophy), according to differences
in the modes.
'Jiianarn karma ca karla ca tridhaiva gunabhedatahv--In the
preceding verse, the Lord explained the threefold incitement,
to action and the threefold constituents, of action. Thus he
explained six factors. * Out of these the Lord, first discusses
three-knowledge from the threefold incitement, while action
and agent, from the threefold constituents. Any person, begins
an action after possessing knowledge, about it. So knowledge,
has been taken first. In the performance of an action, an agent
occupies an important place, but action has also been taken with
it, because without action, he cannot accomplish (execute), an
action. It means, that knowledge occupies an important place,
as an incentive to action, while action and agent, are significant,
so far as the execution of action is concerned. If these three,
are Sattvika (good), a man is not bound. If these are rajasika
(passionate) or tamasika (ignorant), a man is bound.
Now the question arises as to why the knowable and the
knower, have not been taken from the threefold incitement. The
* Knowledge, the knowable and the knower-the threefold incitement is

subtle material while the instrument, the action and the agent-the threefold
constituents of action are gross materials.
reason is, that a knower becomes an agent, when he establishes

his affinity, with an action. So, within the three kinds of agents,
three kinds of knowers, are included. Moreover, a knower is of
three kinds, only when he is attached to modes of nature. If he
is not attached to .them, he remains merely, a knower, without
having a classification of three kinds.
The knowable or the object, to be known is 'Jfieya', There are
different objects to be known, but the aim of knowing these objects,
is to derive happiness. So the Lord, has classified the knowable,
by the name of happiness into three kinds, further (in 18/36--39).
. Similarly the Lord, has not classified the instruments, such
as senses and mind etc., into three kinds. Whatever actions, are
performed with senses etc., a man performs these by applying
his intellect. So the Lord, classifies the instruments by the name
of intellect, further (in 18/30-32).
Firmness (steadiness) is necessary, with intellect, in the
Discipline of Knowledge. So the Lord, in the Discipline of
Knowledge, has used firmness with intellect (6/25, 18/51). He
has also classified it into three kinds (18/33-35).
The term 'Tridhaiva', denotes that there are only three kinds,
neither more nor less than the three, because the three modes
of goodness (sattva), passion (rajas) and ignorance (tamas) are
born of nature (Gita 14/5). So because of connection with these
three modes they are of three kinds.
'Yathavat'<-As it has been described in the branch of
knowledge, dealing with GUI).as, He is telling him the same,
without any addition or substraction.
'SfI;lU'-Lord Krsna asks Arjuna, to hear the topic attentively,
because out of the three the sattvika one, enables a man to realize
God, by breaking up his affmity with actions, while the rajasika
leads to the bondage of birth and death, and the tamasika is
conducive to degradation, viz., hell and eighty-four lac forms,
of lives. So he should adopt the sattvika mode and abandon the
Rajasika and Tamasika,
'Tani'-The agent, action and knowledge, have no connection

with the self. The self is ever-pure and detached.
IApi'-It is indispensable to know, these three kinds, because
by knowing these in the right perspective, a man can realize
the fact enumerated in (18/17). 'He who is free from egoistic
notions, whose intellect is not tainted, though he slays the
people, he really slays not, nor is he bound (by actions)' i.e.,
he realizes, the self.
Link.·-The Lord now begins to describe the Sattvika

Knowledge (knowledge of goodness).
~ iI~eh c~UClq6Q~q1~ I
~~d~14~~II~OIl
sarvabhiitesu yenaikaril bhavamavyayamiksate
avibhaktarit vibhaktesu taijfianarit viddhi sattvikam
The knowledge, by which one realises the Imperishable Being
(Reality) in different beings, as undivided (not separate in separate
beings), knows such knowledge to be sattvika, 20
Comment:-
'Sarvabhutesu yenaikarit bhavamavyayamiksate avibhaktarit
vlbhaktesu---All beings and things etc., are kaleidoscopic, they
have no existence of their own. But they seem to exist, in the
light of the Imperishable Lord, Who pervades everywhere. A
man, out of ignorancesees their existence.As soon as his ignorance
is removed, and he gains knowledge, he realizes the existence
of God, in all the perishable beings, and things etc.
Having gained knowledge a striver, sees the imperishable
Supreme Lord, abiding equally in all perishable beings (Gita
13/27). Though He is undivided, yet He seems to be divided
among beings, things, circumstances and incidents etc., (Gita
13/16). A striver, beholds only imperishable essence, in all the
objects, whichever undergo changes. How to know that, he sees
only the Lord? He remains free, from attachment and aversion.

This is the criterion.
'Ta.ijiiiinaril viddhi siittvikam'-This knowledge, is known
to be sattvika, It is called Sattvika, because of affinity with
things and inclinations etc.: If this affinity, is renounced,
this knowledge is Self-realization, which ought to be known,
as stated by Lord Krsna, He declares, "I will describe, that
which ought to be known and knowing which, one attains
immortality" (Glta 13/12).
IA Vital Fact I
~-----
The universe, is known by senses, the senses are known by

intellect, and intellect is knownby '1'. The universe,the senses
and the intellect, are known by '1'. But there is one Illuminator,
Who illuminates this 'I' also. That Illuminator is all-pervasive and
infmite, while 'I' is limited and fmite. 'You' (thou), 'this' and
, that', are also illumined in that light, as 'I' is illumined. That
Illuminator, is not subject to illumination. That is Illumination-
Incarnate. He is attributeless, the Absolute. He is undivided and
He illuminates, everything. His illumination in a particular person,
is called sattvika knowledge.
In other words, Sattvika knowledge, can be explained, in
this way. All the beings, are included in '1', 'you', 'this' and 'that'.
They are diverse, but He who illumines them, is indivisible. They
ever undergo changes. and are not real, but He ever remains
uniform. All the four, '1', 'you', 'this', and 'that', are not really
existent, in that Illuminator. But they get their seeming existence,
by that Illuminator only. That Illuminator, illumines all and He
Himself is an embodiment of illumination. They are separate
(divided), while He as their illuminator, remains undivided.
This is sattvika knowledge. Being pure and illuminating, this
knowledge, illumines all divisible, changeable and perishable
beings, and objects (Glta 14/6).
This sattvika knowledge is said to be the illuminator from
the point of view of the illumined and indivisible from the point
of view of the divisible. But when it has no connection with the
illumined and divisible objects, it is in fact attributeless, absolute
and real knowledge itself.
Appendix-As a common man holds that the Self pervades
the entire body, similarly a striver holds that God pervades the
entire universe. As the body and the world are one (identical),
so are the Self and God one.
From the view-point of a striver, beings also, have their own
existence, so his knowledge is 'Sattvika', If from his view-point
there is no separate existence of beings but there is only one
imperishable existence, then it is the transcendental entity viz.,
Self-realization (attainment of Brahma), That imperishable entity
pervades equally everywhere. We have our natural identity with
that entity.
Link:-The Lord, now describes, Riijasika knowledge

(knowledge of the nature of passion).
~~"~i4~I;:j_1
cWo ~ ~ d~l;:j ~ ,(1\i1fl¥(11 ~~ II
prthaktvena tu yaiiiianarit nanabhavanprthagvidhan
vetti sarvesu bhutesu taiiiianarit viddhi rajasam
The knowledge, by which one perceives the manifold entities of
different kinds, as varying from one another, know that knowledge,
to be rajasika (joana). 21
Comment:-
'Prthaktvena tu* yaijoanam nanabhavanprthagvidhan'-There
is predominance of passion, in rajasika knowledge. The Lord
declares, "Know thou Rajas to be of the nature of passion"
(Gita 1417). This passion, causes attachment and aversion.
*The term Tu' has been used to denote that the Riijasika knowledge is
different from the Siittvika one.
It is because of this passionate knowledge, that a man sees

diversity in different persons, gods, devils, demons, birds,
beasts, moths, insects, trees and plants etc., according to their
shapes, nature, names, forms and attributes etc. He loses the
perception of unity, and does not see the Imperishable Supreme
Lord abiding equally, in all the perishable beings, in the form
of an imperishable soul.
'Vetti sarvesu bhutesu tajjoanarh viddhi rajasam'-The
knowledge, by which one sees the manifold entities of different
kinds, as varying from one another, according to their different
bodies, senses, inner sense, temperaments and life-breaths etc.,
that knowledge, is rajasika, A man, possessing riijasikaknowledge
cannot discriminate between, the sentient and the insentient.
Appendix-A man cognises the existence of both-actions
and objects and gets attached to them, so he perceives diversity
in different beings.
Link:-Now, the Lord describes tdmasika knowledge (the

knowledge of the mode of ignorance).
~ if)MClaCfi M"&'i I a· thfi~ 1Cfii{I

3'H'1TCU~Cl~@Oj ~ d+llq'E'tijl~laai{ II ~~ II
yattu krtsnavadekasminkarye saktamahaitukam
atattvarthavadalparn ca tattamasamudahrtam
But, that knowledge which sticks to a single body as the whole,
which is without reason, without basis in truth and is trivial, is
declared to be tamaslka joana. 22
Comment:-
'Yattu*Iq-tsnavadekasminkaryesaktam'-A t~masika person,
regards a perishable body, consisting of five gross elements, as his
own Self. He thinks, that first he was a child, now he is young
* The particle 'Tu' here conveys that the Tamasika knowledge is different
from the Rajasika knowledge.
Verse 221 SADHAKA-SMuIvANI 1899
and then he will grow old. He holds, that he is the enjoyer, he

is successful, mighty and happy and there is none else like him.
He is entangled, in the meshes of delusion (16/15).
'Ahaitukam'-His knowledge, is irrational and it is against the
scriptures. He does not realize, that he (the soul), is imperishable
and uniform, while a body is kaleidoscopic and perishable. He
identifies the soul, with the body.
'Atattvarthavadalpam ca'-Such a person, does not know the
truth, that the soul is different from the body. His knowledge, is
very poor and insignificant. So the Lord, has not used the term
'Knowledge', in this verse. A tamasika person lacks knowledge,
he is ignorant. So the Lord instead of using the term 'Knowledge'
has used the terms 'Yat' (which) and Tat' (that) only.
."Tattamasamudahrtamt-e-That understanding which is without L
reason, without foundation in truth, and is trivial, is declared
to be tamasika.
If Tamasika knowledge, is not knowledge at all, and the
Lord hesitates in calling it so, why has it been described? The
reason is, that the Lord in the nineteenth verse of this chapter,
asked Arjuna to hear three kinds of knowledge, action and agent.
So after describing the sattvika and rajasika knowledge, it was
necessary for Him to describe it also as such.
Appendix-In Tamasa knowledge, demoniac nature is
predominant. In this verse the term 'Jfiana' has not been given
which means that in fact it is no knowledge at all, it is mere
ignorance. It is the intellect of Tamasa people which has been
called 'pasu buddhi' (beastly intellect)-
tvam tu rajan marisyeti pasubuddhhnhnam jahi
na jatal}.pragabhuto'dya dehavattvam na naJik~yasi
(Srirnadbha. 12/512)
SrI Sukadevaji said-'O King! now you, give up this beastly
intellect that you will die. The body had no existence in the past,
it was born afterwards and then it will die but it is not the case
with you (the Self) that you did not exist in the past, you were
born afterwards and then you will die.'
Link:-Now the Lord describes the Sdttvika action (action

of goodness).
Pilla ~dIHI.I~th"l: «tid'll

3'1 Q'iH gQii"'tl Cfilf i!4 'it (i(041 H-CiCh ~ d II ~ ~ II
niyatarit sangarahitamaragadvesatah krtam
aphalaprepsuna karma yattatsattvikamucyate
Action which is ordained by the scriptures, that is performed
without a sense of doership and without attachment, or aversion
by one, who seeks no reward, is said to be, sattvlka (karma) (of
the nature of goodness). 23
Comment:-
'Nlyatam sangarahitamaragadvesatah krtam aphalaprepsuna
karma yattatsattvikamucyate'-Acts ordained by scriptures,
according to a person's caste, (social order), stage of life (Asrarna)
and circumstances, are 'Niyata'.
Here the term 'Niyatarn' denotes, that the actions mentioned
above, are to be performed, but actions that are prohibited by
scriptures should not be performed,
Here, the expression 'Sangarahitam', denotes freedom, from a
sense of doership. As trees, have no sense of doership when new
leaves sprout, and when they blossom, similarly in the bodies
different activities, such as digestion, development and decay
etc., take place, naturally. So by realizing this fact a striver,
becomes free from doership. Here, the expression 'Sangarahitam'
denotes, freedom from doership, because freedom from attachment,
has been mentioned by the term 'Aragadvesatah' in this verse.
Moreover in Sankhyayoga" it is absence of the sense of doership
* Here in 'Sankhyayoga' the expression 'Sangarahitam' denotes freedom
from doership while in 'Karmayoga' the expression 'Sangarh tyaktva phalarn
caiva' (18/9) denotes freedom from attachments as well as from desire for
Verse 24] SA.DHAKA-SAI'uIvANI 1901
which is more important.

The expression 'Aragadvesatah krtam' means, that an action
should be performed, being free from attachment and aversion
viz., an action should neither be performed with attachment
nor renounced, with aversion. Moreover, there should not be
attachment or aversion for the instruments (body, senses and
mind etc.,) in performing actions.
The expression 'Aragadvesatah' denotes, freedom from
attachment at present, while the term'Aphalaprepsuna' denotes,
freedom of attachment, in future. It means, that an action should
be performed, without any desire for fruit in future, and there
should be detachment from action and objects. It has already
been mentioned, that action should be performed, without having
either attachment or aversion. Now He declares, that it is to be
performed without attachment, in future i.e., without seeking
any reward. Such action, is declared to be sattvika, It is called
Sattvika, so long as, it is connected with prakrti (nature), in a
very subtle form. When its connection is completely renounced,
this action becomes inaction or say it has no binding effect.
Link:-Now He describes the Riijasika action (action of the

nature of passion).
~ Chlilttt~1 Cfilf 'ft1~&:ChROI err 1];1": I
r.;h~d CS4§HI~lfi dS(I\i1f1ijftl@11{ II ~~ II
yattu kamepsuna karma sahaJikareJ}a va punah
kriyate bahulayasam tadrajasamudahrtam
But action, which is performed with great effort by one who
seeks to gratify his desires or is done by the egoistic feeling-that
fruit. It means that if a SiiilkhyayogIhas the sense of doership, his affinity with
the body will continue which is an obstacle to the Self-realization. But if a
Karmayogi has the sense of doership, it is not such an obstacle for him because
he acts for others and he has the sense of doership only when he performs
actions. When the action is accomplished, his doership merges in the action.
is considered to be rajasika (passionate). 24

Comment:-
'Yattu* kamepsuna kanna'-A passionate person, performs
action to seek comfort, pleasure, honour and praise etc.
'Sahalikarel}.a'-He feels boastful of his actions in public,
when people praise him, and in privacy, by thinking that he is
more prompt, sincere and honest in actions, than other people.
Thus action performed with egoistic feeling, is called 'rajas'.
'Va punaht-e-The expression 'Va punah', (or again) has
been used to denote, that action either performed for fruit
(reward), or again by egoism, becomes rajasika. So, if it is
performed both for fruit. and impelled by egoism, it surely
becomes rajasika.
'Kriyate bahuIayasam'-While performing action, a man has
to make effort and feel strain. But the man, who hankers after
physical comforts, feels greater strain. On the other hand, a man
who hankers after pleasure and prosperity, does not feel much
strain, because he has a yearning for accumulating wealth and
enjoying pleasure. So instead of physical rest, he has an eye on
prosperity and pleasure.
A rajasika person, while performing action in public, does
not feel great strain, because his sense of egoism, is satisfied.
But when he performs action in loneliness, he feels much strain,
because his sense of egoism is not satisfied, and he is ease loving.
'Tadrajasamudahrtams--Action performed by a person,
longing for fruit with egoism, and with much strain, is declared
to be rajasika.
Appendix-A Rajasa man has so many demands and so he
needs more things when he does any work, and he has to make
more efforts in procuring more things. A Rajasa man extends his
activities, therefore he has to make more effort. Being attached to
* The tenn 'Tu' has been used to denote that the Rajasika action is different
from the Sattvika one.
Verse 25] SADHAKA-SA~UIvANI 1903
the body, a Rajasa man wants more physical comfort, therefore

he feels more strain even while doing a little work.
Links-s-Now the Lord, describes the tiimasika action (action

of the mode of ignorance).
34"1d4:U ~ 'ffi ft Iq ... a~-:q cj') '6 til q)

q)~IC::Hcaffi Cfi1f lh1f1lqftij)'ald II ~~ II
anubandham ksayam hirhsamanaveksya ca paurusam
mohadarabhyate karma yattattamasamueyate
Action which is undertaken, from delusion,without regard
to consequences, or to loss, one's capacity and injury to others is
declared to be tiimasika. 25
Comment:-
'Anubandham'-The person who performs an action for its
fruit, performs it well thoughtfully, in orderto reap its fruit. But
a tamasika person, undertakes an action without foreseeing its
consequences, for himself and for others.
'Ksayam---He does not think of the loss of health, wealth,
time, honour, fame, praise and ruin, here or hereafter, resulting
from the performance of such an action.
'Hlthsam'-c-He does not foresee to what extent, it will cause
injury to human beings and other creatures and also involve
destruction. Moreover, it might pollute the mind, morals and
feelings etc., of beings and degrade and ruin them.
'Anaveksya ca paurusam'<-He does not consider whether he
possesses the requisite ability (or capacity), time, skill, knowledge,
and resources etc., or not to perform an act.
. 'Mohadarabhyate karma yattattamasamucyate'-A tamasika
person, performs action out of delusion, without thinking of its
consequences or loss or injury or his own capacity. Such an
action is declared to be tamasika;
Appendix-A Tamasa person undertakes action out of
delusion without thinking of his capacity and its consequences

etc.* He naturally performs such actions which are obstacles
to the affairs of others; as to go on talking on the way and to
leave the cycle on the foot-path etc. He does not pay attention
to the problems of others.
The Sattvika nature naturally leads to progress. The Rajasa
nature arrests progress and the Tamasa nature is naturally
conducive to a downfall.
Link:-Now, the Lord enumerates the characteristics of a

Siittvika doer (agent).
~6'i~16'(01¥1~: I
Iiffi'E'l'fi"1S"1\\cllc:a
~:q:mf~~II~~ II
muktasango'nahamvadl dhrtYutsahasamanvital;t
siddhyasiddhyornirvikaraJ, karta sattvlka ucyate
The doer, (Kartii) who is free from attachment, is non-egoistic,
is endowed with firmness and zeal, and who is unaffected by success
and failure, is called Sattvika. 26
Comment:-
'MuktasailgaI,'-As aSankhyayogi, is free from attachment, so
is a Sattvika doer, free from attachment, desire, lust, necessities and
a sense of mine for objects, persons and incidents and circumstances
etc. A Sattvika doer, remains completely detached.
'Anaharitviidi'-He is free, from the sense of doership and so
he never boasts of his actions, like men possessing a demoniac
disposition. He is not proud, even of his equanimity or freedom
from attachment, to the world.
* bina bicare jo karai, so pache pachitaya
kama bigarai apano, jaga meIiJ. hota harhsaya
jaga meIiJ. hota harhsaya, citt mem caina na pavai
khana pana sanamana, raga rarhga mana nahim bhavai
kaha giradhara kaviraya, karamagati tarata na tare
khatakata hai jiya mahirn, kiyau jo bina bicare
Verse 26] SADHAKA-sAriulvANI 1905
'Dhrtyutsahasamanvita)}'-.-A Sattvika doer, is endowed with

firmness and enthusiasm. A man" possessing firmness performs
his duty, without being disturbed by odds, difficulties, obstacles
and blame etc., while a man endowed with enthusiasm,discharges
his duty with zeal, equally in success and failure, honour and
dishonour and in praise and blame etc. Thus a Sattvika doer,
remains endowed with firmness and zeal.
'Siddhyasiddhyornirvikiira\l'-.-A Sattvika doer, remains
unaffected in success and failure. He neither feels elevated,
when an action is accomplished easily, nor does he feel dejected
if it is not accomplished in spite of best efforts. He remains
equanimous, in success and failure.
'Kartii sattvika ucyate'<-Such an agent, who is free from
attachment, is non-egoistic, endowed with firmness and zeal, and
who is unswayed by success and failure, is called sattvika.
In this verse, there are six characteristics-attachment,
egoism, firmness, zeal, success and failure. A sattvika doer, is
free from the first two, he is endowed with the middle two and
he remains equanimous, in the last two.
Appendix-In the Gitaequanimity or unaffectedness in success
and failure has been mentioned in three verses-'siddhyasiddhyoh
sarno bhiitva' (2/48), 'samah siddhavasiddhau ca' (4/22) and here
,siddhyasiddhyornirvikarah'. It means that success or failure is
not under the control of a man but it is within his power to
remain unaffected by success and failure. Whatever is within
his power, that is to be set right.
'Anahamvadi'-A Sattvika man never boasts of himself
outwardly that no person can do so well as he can, and does
not regard himself to be superior to others inwardly.
Link:-Now, the Lord enumerates the characteristics of a

Riijasika doer (passionate agent).
"Ulft Cfil=iCfie;tgca<:!&!iT 'fflfll t'lCh")~: I

~: q;of ,(1\ilfI: ~: II ~\9 II
ragi karmaphalaprepsurlubdho himsatmako'sucih
har~asokanvitaI:t karta rajasaI:t parikirtltah
The doer (Karia) who is passionate, who eagerly seeks the
fruit of action, who is greedy, oppressive by nature, impure, who
is moved by joy and sorrow-such a doer is said to be, Rajasika
(passionate). 27
Comment:-
'Ragi'-The first characteristic of a passionateagent, is passion
or attachment. A dijasika doer, remains attached to action and
their fruits, as well as, to persons, things and objects etc.
'Karmaphalaprepsul}'-A rajasika person, performs actions to
seek their fruit. He offers charity, to gain honour and praise here,
and heavenly pleasures hereafter. Similarly, he takes medicines,
to keep his body fit and healthy.
'Lubdhal)'-A rajasika person, is not satisfied with his
possessions. He goes on craving for honour, praise, fame,
wealth, sons, and family etc. The more he receives, the more
he yearns.
. 'Himsatmakah'<-Hepossessesan oppressivenature. He inflicts
sufferingon others,for selfishmotive.The more pleasurehe enjoys,
the more pain, he inflicts on those, who suffer want. Enjoyment
of sense-objects, without caring for the miseries of others, is
violence. Without violence, no enjoyment is possible.
When the Lord declared, that tamasa action, (18/25) and
tamasa doer-both are oppressive, He meant to explain, that
actions by a tamasa agent, are not performed with discrimination,
because of delusion. So he is oppressive, in his daily life. A rajasa
person, enjoys mundane pleasure, then other people who suffer
from want have a heart-bum to see them, enjoy such pleasures.
It means, that a tamasa person, does injury to others, through
his actions, while a rajasa person, himself is oppressive.
Verse 28] SADHAKA-SMUiv ANI 1907
'Asucil}'-A passionate person, makes things and objects,

which he amasses, for his enjoyment, impure. He pollutes, the
environment. The clothes, which he wears become impure. So
no one wants to use the clothes, of a person, who was attached
to them, even after his death. One cannot concentrate his mind
on God, at such a place, where the dead body of such a man,
is cremated. If any person, sleeps there, he has bad and horrible
dreams. This passion or attachment for the perishable, makes a
body or even bones, impure .
.'Harsasokanvltahs--He is ever-entangled, in pleasure and
pain, attachment and aversion etc., because of success and
failure, and pleasant and unpleasant, desirable and undesirable
incidents and circumstances etc., which do come across man
during his daily life.
'Kartii rajasa\1 parikfrtitah---The agent, who possesses the
above-mentioned characteristics, is called passionate or 'Rajas' .
Appendlx-c'Himsatmakaht--cln the twenty-fifth verse of this
chapter in Tamasika actions also 'himsa' (the oppressive nature
of causing injury or suffering to others) has been mentioned,
because Rajoguna and Tamoguna are close to each other, while
Sattvaguna is far from the two. Rajoguna is of the nature of
passion while Tamoguna is of the nature of delusion. In Rajoguna
a man remains conscious and careful but in Tamoguna he loses
consciousness and carefulness. A selfish man having attachment
inflicts more sufferings on others than does a deluded man inflict.
Therefore in Rajoguna there is more violence (injury). A Rajasa
man because of attachment and selfishness becomes oppressive
(violent). He remains engrossed in violence.
Link:-Now the Lord enumerates the characteristics of a

Tiimasika doer.
ayuktah prakrtal}. stabdhah satho'naiskrtiko'lasah

vi~adi dirghasiitri ca karta tamasa ucyate
The doer, who is indiscriminate, vulgar, arrogant, obstinate,
malicious, indolent, despondent and procrastinative, he is said to
be Tamasika (of the mode of ignorance). 28
Comment:-
'Ayuktal).'-Tamasa (mode of ignorance), deludes, all embodied
beings (GWi 14/8). A Tamasika person cannot discriminate,
between the proper and the improper and between, what should
be done and what should be refrained from.
'Prakrtah'<-Prilkrtah or vulgar, is he who has not improved
his life through good education, scriptures and good company
etc. He possesses a childish nature, having no sense of duty.
'Stabdhal,l'-An (arrogant) man, remains unbending with his
mind, speech and body. He does not bow down to elderly people,
parents, teachers etc. He is hard-hearted by nature, having no
element of gentleness and humility.
'Sathal,l'-A tamasika person, out of obstinacy does not follow
good advice and good ideas, of other people. He out of delusion,
holds that his own ideas, are good and he sticks to them.
'Analskrtfkah'<-A tamasika person, does not return good, for
the good done to him. He rather returns evil for good. Therefore
he is termed as Anaiskrtikah,
'Alasal,l'-An indolent man, does not perform his duty. He
wants to lie down or to sleep or to remain idle.
'Vi~adi'-Such a despondent man, grieves day and night and
his worries, disquietude, and sadness, know no end. Therefore
all are in him automatic because he has no sense of duty.
'Dirghasiitri'-A procrastinating person, does not think how
to perform action promptly and thoroughly. He takes a lot of
time, in completing the work, which should have been done in
a short time. Moreover, he does not complete it, thoroughly.
'Karta tamasa ucyate'-An agent who possesses the above-
mentioned eight characteristics, is said to be tamasika.

In the twenty-sixth, twenty-seventh and twenty-eighth verses,
the Lord has enumerated the characteristics of agents. As is, an
agent, so are his actions and so are the instruments to perform,
those actions. So the sattvika, rajasika and tamasika agents,
perform actions according to their own nature.
A sattvika agent, by making his actions and intellect etc.,
Sattvika, by rejoicing in Sattvika happiness, identifies himself with
God i.e., reaches the end of sorrow (Gila 18/36). The reason is,
that the aim of a sattvika agent is God-realization. So, being free
from a sense of doership and enjoyership, he identifies himself,
with God, because actually he had his identity, with Him. A
rajasika or a tamasika doer, cannot identify himself with God,
because he is engrossed in rajasika or tamasika pleasure and his
aim is, not God-realization.
Now, a doubt arises, that an agent can be sattvika, But
how are actions Sattvika? The explanation is, that when an
agent performs action without having attachment for it, without
a sense of doership and without expecting any reward, the action,
becomes Sattvika, Such Sattvika action does good to the doer, as
well as, to the entire universe. It makes persons, things, objects,
environment to which it is connected, pure (Gila 14/6) as the
purity is the characteristic of the mode of Sattva.
Secondly Patafijali holds Rajoguna (the mode of passion)
only to be of the nature of activity (Yogadarsana 2/18) while in
the Gita recognising Rajoguna as activity also it is predominantly
declared to be of the nature of passion (1417). In fact it is not
activity but passion (attachment) which binds.
In the Gita actions are declared to be of three kinds-s-Sattvika,
Rajasika and Tamasika (18/23-25) according to the feelings of
the agent. The actions of Sattvika, Rajasika and Tamasika agents
are Sattvika, Rajasika and Tamasika respectively. So the Lord
has not considered only an activity to be Rajasika,

Appendix-The term 'visadi' (gloomy or sad) should
be included in Rajoguna but here it has been mentioned in
Tamoguna, The reason is that the Tamasadisposition is contrary
to discrimination, therefore a Tamasa person is more gloomy,
more grieved than a Rajasa person.
Link:-All actions are accomplished by intellect and firmness.

So the Lord now classifies them.
~ ~~~ JTllI
~)TAql~q~liSlOI ~~~ ~~~<OIII ~~ II
buddherbhedariI dhrtescaiva gunatastrividham SfI)u
procyamanamasesena prthaktvena dhanaiijaya
Hear now, the three kinds of distinctions of Buddhi (intellect)
and also of Dhrti (firmness) 0 winner of wealth (Arjuna), according
to the modes, as I explain these fully and clearly. 29
Comment:-
[In the eighteenth verse of this chapter, the instrument, action
and agent have been declared, to be the threefold constituents
of action. Out of the instruments, senses are not classified into
three kinds. Intellect, predominates senses and it guides them.
So the Lord, gives the threefold distinction of Buddhi as three
kinds of instrument. It is Dhrti which does not let a man deviate
from his aim. When understanding remains finn to achieve the
aim, it is achieved. So, besides intellect, Dhrti has also been
classified into three kinds. *
In the context of incitement and constituents of action, for a
* Intellect and firmness play an important role not only in Sankhyayoga
(the Discipline of Knowledge) but in other means of God-realization also.
So in the Gita intellect and firmness have been mentioned together such as
'Let him gain tranquillity little by little, by means of intellect controlled by
firmness' (6/25) and 'Endowed with a pure intellect, controlling the self by
firmness' (18/51).
striver, knowledge, action and agent, playa very important role.

Similarly, in order to follow spiritual discipline and to transcend
the three modes of nature, it is indispensable for one to know
the three kinds of Buddhi and Dhrti so that he may rise high,
by cultivating the Sattvika Buddhi and Dhrti, and give up the
rajasika and tamasika ones.]
'Dhanaiijaya'-When Pandavas performed a sacrifice (yajfia)
named Rajasiiya, Arjuna, collected fabulous wealth, by gaining
victory over several kings. So Arjuna is called, 'Dhanafijaya'
(winner of wealth). Here Lord Krsna explains to Arjuna, that
real wealth, consists in transcending the three modes of nature,
by cultivating sattvika Buddhi and Dhrti, So he should justify
his name, by possessing this real wealth,
'BuddherbhedariJ. dhrtescalva gunatastrlvldham Sp;1U'- The
Lord declares, that though Buddhi is one and Dhrti is also separate,
yet according to .predominance of the modes of nature, they
have been classified into three kinds-s-Sattvika, Rajasika and
Tamasika. He asks Arjuna, to hear attentively, as He is going
to explain these fully and distinctly to him.
By using the term 'Caiva', (and also) the Lord declares, that
he will explain the three distinctions of Buddhi and also of Dhrti,
Though firmness, seems to be a characteristic of intellect, yet
it is different, as well as important. It is because of firmness,
that an agent, can make the right use of his understanding. If
firmness is sattvika, a striver's understanding, will remain firm.
So in spiritual discipline, there is not so much need of steadiness
of mind, as steadiness of understanding (intellect). Steadiness of
mind, is required in accomplishments (Siddhis), such as Anima etc.
But, in spiritual progress, it is indispensable for understanding, to
hold firm to aim. * When a striver's, intellect and firmness-both
are sattvika, he will follow spiritual discipline firmly. So, it is
*'By intellect a striver decides his aim and he holds firm to it through
firmness. If even the vilest sinner firmly follows his aim that he has to realize
God, all his sins perish and he becomes righteous (GIta 9/30).
necessary for him. to know the threefold distinction.

'Prthaktvena'-c-He will explain the distinction, of intellect
and of firmness, clearly.
'Procyamanamasesenat-e-Lord Krsna says to Arjuna, that He
will explain all the important points about intellect and firmness
fully, so that nothing else, may remain to be known.
Link:-The Lord defines, the Siittvika intellect.
~~~~~~I·
~~~~~~: m'QT?f~ II ~o II
pravrttim ca nivrttim ca karyakarye bhayabhaye
bandhariJ. moksamca ya vetti buddhil, sa partha sattviki
The intellect, which knows the path of action and renunciation,
of what ought to be done and what not, of fear and fearlessness,
of bondage and liberatien-c-that intellect, Jssattvika (of the nature
of goodness), 0 Partha (Arjuna). 30
Comment:-
'Pravrttlm ca nivrttlm ca'-Sometimes, a striver is engaged
in work, while at another time, he is engaged in adoration and
meditation, by renouncing action. His performance of action and
adoration or meditation with desire for fruit, is included in work. *
But, .if these are performed without a desire for fruit, both are
included, in renunciation and lead to God-realization. So, while
performing and renouncing an act, a striver, should expect no
reward. If both these are performed, to derive pleasure or joy
out of them, they are included in work, and lead to bondage.
In other words, in both the cases individuality persists, it does
not get lost. But, if these are performed, for the good of others,
*When a person devotes his time in adoration and meditation in solitude,

he does not possess riches and objects there but he has a subtle desire that he
will be honoured and praised by the people as they will regard him as wise
because he meditates on God in solitude.
both are included in renunciation. In both cases individuality gets

lost. So a striver, should follow a path of renunciation, for Self-
realization or follow the path of work (Action), by serving all
beings, in order to realize God, the illuminator of the two---on
the path of work and that of renunciation.
'Kiryakarye'-Work, which is done according to ordinance
of scriptures, consistent with one's caste (Varna) and social order
(Asrama), is what ought to be done, while work which is prohibited
by scriptures, is that which ought not to be done.
Work which is obligatory and is within our power (capacity),
and which leads beings to salvation, is called duty, and it ought
to be done. But work which ought not to be done, and which
leads to bondage, is not included in duty. We need not do the
work, which is beyond our. capacity.
'Bhayabhaye'<-A man should think, of the root of fear
and fearlessness. Action, which may cause harm to one's own
self, as well as to others, gives birth to fear. But action which
is performed, for the welfare of all beings, is likely to cause
fearlessness. When a man performs action, which ought not to be
done, he is full of fear, thinking of dishonour, blame and insult.
But, when a man works according to ordinance of scriptures for
the welfare of all .beings, to please God, he remains, fearless.
This fearlessness, leads him to God-realization.
'Bandharil moksamca ya vetti'-He, who externally performs,
virtuous action such as sacrifice, charity and pilgrimage etc., but
internally, has a desire for the unreal and perishable objects, and
heavenly pleasure etc., his actions lead him to bondage. But a
striver, who has an exclusive devotion to God, attains liberation.
A man thinks that he is dependent, because he does not
possess certain things, and he is independent, when those things
are available to him. But in fact, he is dependent in both the cases.
The difference is, that in the former case, the dependence is seen
and felt, while in the latter case, it is not seen because at that
time, a man loses his sight. But in fact, both mean dependence,
which leads to bondage. The former, is the revealed, bitter poison,

while the latter is hidden, sweet poison. But both are poisons,
which are fatal.
It means, that all worldly desires lead to bondage while
desirelessness, leads to liberation. The need (necessity) for God,
also leads to liberation. * If a man has a desire, it is a bondage,
whether he possesses the things or not. But if he is free from
desire, he is liberated, whether he possesses the things or not.
'Buddhih sa partha sattvikl'-e-Thus, intellect which knows
reality about the path of work and renunciation, what ought to
be done and what ought not to be done, fear and fearlessness,
bondage and liberation-that intellect is sattvika, What is reality?
Reality is that, we should know, that we have no affinity with
the world, we have merely assumed our affinity with it, while
our affinity with God, Who is the illuminator and base of the
entire creation, is natural. This is reality, which should be known,
by the sattvika intellect.
Appendix-The purpose of knowing the truth of Pravrtti and
Nivrtti, of what ought to be done and what ought not to be done,
of fear and fearlessness, of bondage and liberation, is only to
renounce affinity with the world. If affinity with the world is
not renounced, that know ledge is not real knowledge but that
is mere rot learning.
The Sattvika intellect mentioned in the GIla enables a striver
to rise above the three gunas and to renounce his affmity with
the world. Therefore the striver possessing the Sattvika intellect,
reflects upon bondage and liberation-s-'bandham moksam ca
yavetti', In Sattviki intellect there is discrimination which is
transformed into Self-realization. The discriminative intellect knows
that all 'upto the attainment of the abode of Brahma' is bondage.
*There is a difference between 'desire' and 'need' (necessity). There is

desire for the worldly things while there is need for God. A desire remains
unfulfilled and is to be renounced while a need is fulfilled. If a person gives
up worldly desires, God is automatically realized.
Link:-The Lord now defines Riijasika intellect.

CflIT ~ ;;r ~ ~ ;;r I
~~: m~ 'lNlflllI q~ II
yaya dharmamadharmariI ca karyariI c3k3ryameva ca
ayathavatprajanat] buddhih sa partha rajasi
The intellect, by which one wrongly understands Dharma
(righteousness) and Adharma (unrighteousness), what ought to be
done and what not, is rajasika. 31
Comment:-
'Yaya dharmamadharmarit ca'-Noble pursuits, which are
prescribed by scriptures and which lead a man to salvation, are
covered by the term 'Dharma', while evil pursuits, which are
prohibited by scriptures and which hurls a person into the dark
abyss of hell are included in 'Adharma' Service to parents and
other elderly people, acts of benevolence, such as construction of
wells, hospices, hospitals, offering charity to the poor, the needy,
and spending money liberally for the society without expecting
any reward-these acts are included in Dharma. But, inflicting
pain on others for one's own selfish motive, is Adharma. In fact,
that which leads to emancipation is Dharma, while what leads
to bondage, is Adharma.
'Karyarit cakaryameva ca'-That which has been sanctioned
by scriptures, according to one's caste, (social order) stage of
life, at a particular time and place, is 'Karya' (duty), while what
is forbidden by scriptures and which ought not to be done,
is 'Akarya' (prohibited action). Some acts, which are worth
performing for a particular class, may be worth abstaining from, for
people of another. To beg alms, officiating at sacrifices
and marriages, and accepting charity and gifts etc., are worth
performing, for a Brahmana (a member of the priest class), while
such acts are forbidden for members of warrior class, trading
and labouring classes.
A servant, should perform his duty honestly and whole-
heartedly, by devoting full time and energy. He should abstain

from bribery, idleness and laziness. Similarly, government
officers, should work for public welfare, by giving up their
selfishness and pride. .
The path of work and renunciation, fear and fearlessness,
bondage and liberation mentioned in 'Sattvika' intellect, should
also be included in the expression, 'Eva ca' (Even and).
'Ayathavatprajanatl buddhih sa partha rajasi'-Because
of passion (attachment), the Rajasika intellect possesses evil
propensities, such as selfishness, partiality and inequanimity
etc. So it cannot know what is right, and wrong; what is fear,
and fearlessness; what ought to be done and what ought not;
and what are bondage, and liberation.
Attachment to a person, thing, incident, action and
circumstance, causes aversion for other persons, things, incidents,
actions and circumstances etc. A man, gets entangled in the
world, through attachment and aversion. When he gets attached
to the world, he cannot know the reality of world. He can see
the reality of world, if he remains indifferent to it. But he can
know the Lord, by identifying himself with Him.
In sattvika intellect, discrimination is aroused, while in
rajasika intellect, it is veiled and becomes faint, because of
passion. So the intellect, does not remain pure, as water does
not ramain pure, when earth is mixed in it. Therefore, a person
of rajasika intellect, cannot discriminate, between right and wrong
and between what ought to be done and what ought not to be.
So, he cannot perform, what ought to be and cannot abstain,
from what ought not to be done.
Appendix-He who does not even know Dharma
(righteousness) and Adharma (unrighteousness), what ought to
be done and what ought to be refrained from properly, how will
he know bondage and liberation? He can't know -, Because of
his passionate intellect, he can't know them in reality as there
is predominance of attachment in him, so he can not attach
significance to discrimination. Being swayed by the perishable

objects, his discrimination disappears.
Link:-The Lord now defines Tdmasika intellect, (intellect

of the nature of ignorance).
~ q:r<:td dqfllCJdl I
3lWf wfflmr
~~~:m~dlq'(Oi111~~ II
adharmam dharmamiti ya manyate tamasavrta
sarvarthanviparitamsca buddhih sa partha tamasi
That, which enveloped in darkness, is conceived as right,
when wrong, and sees all things perverted (contrary to truth),
that intellect, 0 Partha (Arjuna), is tamasika (of the nature of
ignorance). 32
Comment:-
'Adharmarit dharmamiti ya manyate tamasavrta-c-Intellect
which reproaches God that which acts against ordinance of
scriptures, which violates the rules of caste (Varna) (social order)
and stage of life (Asrama), which shows disrespecttowards parents,
teachers and saints,and which regards sinful acts such as, falsehood,
fraud, dishonesty, forgery, taking prohibited food and adultery
etc., as acts of virtue, is said to mistake 'Adharma' as 'Dharma'.
Obedience and service to parents, study of the scriptures,
following decorums of Varna' and 'Asrama,' rendering service to
others with body, mind and riches, translating saints' teachings
into practice, taking pure meals and performance of virtuous
actions, which are prescribed by scripture, are regarded, as
improper by the people of tamasika intellect. Thus, they regard
'Dharma' as 'Adharma'.
People of tamasika intellect, believe that Brahmanas (the
people of the priest class), who are law makers, treated themselves
as superior to other people, and bound others by different rules
and laws. They believe, that India cannot progress, so long as
people follow the ordinance of scriptures and the sacred books.

According to them, Dharma consists in going against scriptural
injunctions, and social decorum.
'Sarvarthanviparitarilsca'-They regard the body, as the self,
and the perishable world, as real. They are non-believers. They
regard themselves, more learned than and superior, even to saints.
Instead of eternal bliss, they hanker after mundane pleasures,
considering these as. real. They look upon vices, as virtues, and
the wrong, as right. They view all things, in a perverted light.
'Buddhih sa partha tamasi'-Intellect enveloped in darkness,
conceives as right what is wrong, bad what is good, and sees all
things perverted-a-such intellect is tamasika, which leads one to
infernal regions (Gita 14/18). So a person, who wants to attain
salvation, should renounce, this tamasika intellect, totally.
Appendix-He, whose intel1ect is Tamasi, in his mundane
dealings and in the spiritual field, sees all things perverted. The
present time is its living example, as-'butchering animals' is
said to be 'the production of meat'. The deadly sin of 'abortion'
or the 'destruction of the productive power of a man' is called
'family welfare'. The 'licentious behaviour' of women and the
'destruction of theirethical propriety' is called 'freedom of women'.
In the past a woman was the mistress of the house, now she is
employed in offices and shops etc., and has to work under the
control of males, which is known as 'freedom of women'. Thus
'dependence' is known as 'independence'. 'Moral degradation' is
given the name 'progress'. 'Beastly behaviour' is regarded as a
'mark of civilization'. 'Righteousness' is called 'communalism'
and what is contrary to Dharma viz., 'unrighteousness' is called
'secularism'. When the time for one's ruin is near, then such
a perverted and Tamasi intellect evolves-'vinasakale viparita
buddih', 'buddhinasat pranasyati' (Gita 2/63).
Link:-The Lord now defines Sattvika firmness (steadiness).

~ ~ ~I'(;qd l:I"o:r:~: I
4jfl'110!01~'~IIR:OllI ~: m~~ II ~~ II
dhrtya yaya dharayate manahpranendrfyakrlyah
yogenavyabhicari9ya dhrtih sa· partha sattvikl
The unwavering firmness equipped with Yoga (equanimity)
by which, one controls the activities of the mind, the life-breath
and the senses, that is sattvika firmness, (firmness of the nature
of goodness). 33
Comment:-
'Dhrtya yaya dharayate manahpranendrfyakrlyah
yogenavyabhic3riJ,lya'-Equanimity or even-mindedness in worldly
profit and loss, victory and defeat, pleasure and pain, honour and
dishonour, success and failure, is called, Yoga.
When a man besides having a goal of God-realization, has
desire for success, fame, honour and mundane, as well as, heavenly
pleasure etc., his fmnness is wavering. But when his only aim
is God-realization, his firmness is without swerve.
The faculty of resolutely maintaining one's beliefs, principles,
aim, feelings, actions, inclinations and ideas etc., is called 'Dhrti'
(firmness). A man, by unwavering firmness, equipped with Yoga
(equanimity) controls the activities of mind, the life-breath and senses.
When the mind becomes free, from different kinds of thoughts
that come out of attachment or aversion, and when it gets fixed
on one object, where it ought to be fixed, it means control over
activities of the mind by unwavering fmnness.
When, the process of exhalation and inhalation is regulated,
and becomes even, activities of life-breaths, are said to .be
controlled by unwavering firmness.
When senses of sound, touch, form, taste and smell do not get
attached, to the sense-objects but remain under control, the activities
of senses are said to be, controlled by unwavering firmness.
'Dhrtil;t sa partha sattviki'-Unwavering firmness by which
1920 [Chapter 18
one controls the activities of mind, the life-breaths and senses,

that firmness, is Sattviki,
,Appendix-The embodied soul is a fragment of God, therefore
a man's (the Selfs) inclination to anyone else besides God is
'vyabhicara' (adultery); and to be inclined only to God is
'avyabhicara' (to be unadultered). The dhrti (firmness) which has
an inclination only to God is unadulterated (unwavering) firmness.
Link:-Now the Lord defines, Riijasika firmness.
SH.. *..
~ ~.~ "',(~d~1
q;HIChI~a.it ~: m~ ,(IGt~ II ~~ II
yaya to dhannakamarthandhrtya dharayate'rjuna
prasailgena phalaka~i dhrtiIJ sa partha rajasi
That, 0 Partha (Arjuna), by which, because of attachment and
desire for reward, one holds fast to dharma (duty), pleasure and
wealth-that firmness, is rajasika (of the nature of passion). 34
Comment:-
'Yaya tu dharmakamal1hiilidhrtYa dharayate'rjuna'---"A man,
by passionate firmness performs virtuous acts, to reap their fruits,
in the form of wealth and pleasure.
On special occasions, he offers charity, goes on a pilgrimage
and arranges religious programmes, such as loud chanting etc.,
of divine mimes in order to get their reward. So he holds fast
to Dharma (Duty) for reward.*
He wants to enjoy mundane pleasure, and believes that a
man's life without pleasure, is meaningless. Thus,he holds fast
to pleasure.
He believes, that wealth is part and parcel of a man's life.
* If one holds fast to Dharma (duty) for wealth and spends money for
Dharma, both of them enhance each other. But if one holds fast to Dharma and
spends wealth in order to reap its fruit,. after bearing fruit both of them perish.
Verse 35] . SADHAKA-SANJivANI 1921
Without wealth, (money), no virtuous actions (Dharma), are

possible. All functions are organised, by spending money. It
is money, which gives status and position, to a man. It begets
respect and honour. Without money, none is respected. So a man,
should hoard as much wealth as he can. According to him, a man
wins name, fame and honour because of wealth and nothing is
possible, without it. Thus he holds fast to wealth.
'Prasangena phalakan~i dhrtiI, sa partha rajasi'-Whatever
virtuous actions, out of too much passion (attachment), a Rajasika
man performs, according to ordinance of scriptures, he performs
these with a desire for reward, in the form of pleasure, honour,
name and praise etc., worldly and heavenly enjoyments, hereafter.
The firmness of such people, who are too much attached to the
world, and who have a desire for reward, is rajasika.
Link:-Now, the Lord defines Tiimasika firmness (Firmness

of the mode of ignorance).
~~ ~ vftci; fClEUc{ q«qCl ~I
';ffqY;'ilffi~m~:m~ tUq:ro II ~~ II
yaya svapnam bhayarit sokam vi~adarit madameva ca
na vimuiicati durmedha dhrtiJ} sa partha tamasi
That, by which a fool does not give up sleep, fear, grief,
depression (despair) and conceit (arrogance) that Dhrtl (firmness),
o Arjuna, is tiimasika, (of the nature of ignorance). 35
Comment:-
'Yaya svapnarit bhayaril sokarit vi~adaril madameva ca na
vimuiicati durmedha dhrtih sa partha tamasi'-Because of
Tamasika Dhrti (firmness), a man does not give up excessive
sleep, external and internal fear, grief, depression and conceit,
but he remains engrossed in these. He is sometimes, addicted
to too much sleep, and indolence, he at times entertains fear,
because of death, disease, dishonour, defame, insult, ill health
and loss of wealth etc., he is off and on grieved and depressed,

while other times he is self-conceited, because of favourable
circumstances.
Besides the above-mentioned evil propensities, other evils,
such as indolence, pride, hypocrisy, aversion, jealousy, violence
and usurpation etc., can be included in the expression 'eva ca'
(and also).
The Dhrti (firmness) which does not give. up sleep, fear,
grief etc., is tamasika.
In the thirty-third and thirty-fourth verses, the Lord by the
term 'Dharayate' means, that sattvika and rajasika persons, hold
fast to the sattvika and rajasika Dhrti (firmness) respectively. But
in the case of a tamasika person, it is not mentioned, that he
holds fast to tamasika firmness, because a Tamasika person out of
ignorance, and delusion, is naturally so much engrossed in sleep
fear, grief and despair etc., that he does not give these evils up.
Out of these three kinds of Dhrti (firmness), in the Rajasika
and Tamasika firmness there is mention of a doer by the terms
'Phalakanksi' and 'Durmedha', while the doer has not been
mentioned, in the Sattvika fmnness, because in it the doer remains
detached, and he has no sense of doership, while, in the rajasika
and tamasika fmnness, the doer remains attached.

This human life, has predominance of discrimination, which
is clearly revealed in a Sattvika person, and so the only aim of
his life is to realize God. In a Rajasika person, because of
dominance of attachment for mundane things and pleasure,
this discrimination, is not clearly revealed, yet by his feeble
discrimination, he wants to win pleasure, praise and. honour
etc., worldly and heavenly pleasure, hereafter, and he does not
act, against decorum. But a tamasika-person's discrimination
is completely veiled, and he remains engrossed in tamasika
propensities, such as sleep, fear and grief etc.
Verse 36-37] SADHAKA-SAr;uIv ANI 1923
In spiritual discipline, actions do not play such an important

role, as aim does. Actions, thoughts and trance performed, by
physical, subtle and causal bodies respectively, are all activities
of bodies. But the aim, that he has to realize God, is decided by
the self. As is the aim, so are the actions. The aim, can be fixed
by Sattvika intellect, while a man holds firm to it, by Sattvika
firmness. So, from the thirty-third verse to the thirty-fifth verse,
the Lord by addressing Arjuna as 'Partha' six times, warns him,
regarding him as a representative of strivers, that without worrying
about mundane persons and objects, he should hold fast, to his
aim, by giving up rajasika and tamasika propensities.
Appendix-The man, who is of the conviction that the evil
propensities such as (excessive) sleep, fear, grief, depression
and conceit etc., can't be removed, is evil minded. Such type
of people don't pay any heed to give up evils, they don't have
the courage to give them up but they own them naturally.
Excessive sleep is an obstacle to the progress of a striver.
Necessary and moderate (regulated) sleep is not an obstacle
(Glta 6/16-17).
Link:-A man wants to perform actions, to gain happiness

(joy). So the Lord, in the next four verses, classifies happiness
under, three heads.
~ fe:q«1~1· ~ ~ ~ ~ I
3f'41'f1IS(Qii ~ ~:~ ~ H"Iii0Rr II ~~ II
lI"i1~il ~ 'QftoIlQS1olQQ'(1
(1~ci ~ t4jmQI(q~F4M'fII«\iI'(1I~\9 II
sukham tvidaniril trividham SfJ}U me bharatarsabha
abhyasadramate yatra dul;1khantaril ca nigacchati
yattadagre vlsamiva parlname'mrtopamam
tatsukham sattvikarh proktamatmabuddhlprasadajam
And now hear from Me, 0 Arjuna, of the three kinds of
1924 SRIMADBHAGAv ADGlT A [Chapter 18
happiness, in which one rejoices by practice and surely achieves,

the end of pain. That happiness, which is like poison at first due to
worldly attachment, but as nectar at the end. That which springs
from the placidity of mind, brought about by meditation on God,
is said to be, sattvlka, 36-37
Comment:-
'Bharatarsabha'<-The Lord addresses Arjuna as Bharatarsabha,
the best of all the persons in the Bharata family, to emphasize the
fact, that it is easy for him to overcome the rajasika and tamasika
pleasures. He has overcome, the rajasika pleasure, because he
rejected the offer of a beautiful heavenly damsel named, Urvasi,
Similarly, he has overcome the tamasika pleasure of sleep, and
he is called 'Gudakesa', the conqueror of sleep.
'Sukharh tu idanim'-Having classified knowledge, action,
agent, intellect and firmness, under three heads, the Lord,
by using the term 'Tu', declares, that happiness is also of
three kinds. A fact needs special attention here. The main
stumbling block to spiritual progress or God-realization, is the
desire for pleasure.
Even sattvika happiness, if anyone is attached to it, leads to
bondage. If a striver, is attached to happiness which he receives
out of adoration, meditation and even trance, it leads him to
bondage, by delaying him in God-realization (Gita 14/6). Now,
the question arises, whether eternal bliss of God-realization should
also not be enjoyed. In fact, eternal bliss is not enjoyed, it is
experienced or felt through self (Gita 5/21; 6/21, 28). If a striver,
does not enjoy happiness derived out of spiritual discipline, he
experiences, that eternal bliss, naturally. The Lord has used the
term 'Tu', to divert the strivers' attention, to eternal bliss.
Here the Lord by using the term 'Idanim', means that Arjuna
wanted to know the true nature of renunciation (Sannyasa) and
the Discipline of Action (Tyaga); so in response to his query,
the Lord, classified abandonment, knowledge, action, agent and
firmness each, under three heads. But the aim of all of them, is
Verse 36-37] SA.DHAKA-SAf:UlvAN! 1925
to derive pleasure (happiness). So, the Lord classifies happiness

under three heads.
"Trlvidham SfJ)U me'-People remain so much engrossed in
rajasika and tamasika pleasure, that they cannot imagine that
sattvika happiness, transcends them. So the Lord, asks Arjuna
to choose Sattvika joy (happiness), by rejecting rajasika and
the tamasika ones. Sattvika joy is conducive to God-realization,
while Rajasika and Tamasika pleasure by entangling a man in
the world, lead him to a fall.
'Abhyasadramate yatra'-In Sattvikahappiness,one rejoicesby
practice. An ordinary man cannot rejoice in it, without practice. In
rajasika and tamasika pleasure, there is no need of any practice.
. Beings are naturally attracted to rajasika and tamasika pleasure"
The senses, are attracted towards sense-objects, mind and intellect
are attracted towards pleasure and prosperity, and there is an
inclination towards sleep, in the state of tiredness, naturally. All
beings like pleasure, born of sense-contacts, pride, praise and
sleep etc. Even dogs get pleased, when they are honoured, and
displeased when they are dishonoured.
Now,the question arises, what sort of practice is required
to gain sattvika happiness. Hearing, thinking, study of scriptures
and removal of the rajasika and tamasika inclinations etc., are
included in the term, 'practice'.
A striver, should practise adoration and meditation etc., but
should not enjoy them. This is the meaning, which the Lord
wants to convey, by the expression 'Abhyasadramate'.
'Duhkhantam ca nigacchati'-By practice, as a man develops
interest in and attraction for, Sattvika happiness, his sorrow comes
to an end and he gains happiness or joy (Gita 2/65).
The Lord, by using the conjunction, 'Ca' (and) means to
convey that a striver cannot get rid of pain or sorrow, so long
as, he rejoices in Sattvika happiness. The reason is, that even
Sattvika happiness is born of placidity of mind and whatever is
born, is perishable. So, how can the perishable, bring sorrow to
an end? A striver, instead of being attached to sattvika happiness,

should transcend it. By doing so, his sorrows come to an end.
'Atmabuddhiprasadajam'-The mind, instead of attaching
importance to honour, praise, pleasure and prosperity, thinks
only of God. This thinking gives placidity of mind (Glta 2/64).
From placidity of mind accrues sattvika happiness. It means
that when a man being totally detached from mundane contact
born pleasure, gets his mind, merged in meditation on God, the
happiness experienced is said to be sattvika,
'Yattadagre vlsamlva---By the terms 'Yat'(which) and 'tat'
(that), the Lord means to convey, that Sattvika happiness, has
not yet been experienced or felt. Astriver, has the only aim, to
gain it, but he experiences rajasika and tamasika pleasures. So
he faces difficulty in abandoning rajasika and tamasika pleasure,
because he has been enjoying these, since several births. But,
he has not yet relished Sattvika happiness. So having no real
experience of Sattvika happiness, he initially fmds it most
unpleasant, like poison.
In fact, Sattvika happiness initially, is not like poison, but
it is unpleasant like poison, to abandon rajasika and tamasika
pleasure. As a boy, takes more interest in play and recreation,
than in studies in the beginning, because he does not know
the importance of studies. But, when he goes on studying and
gets success in examination, he becomes interested in studies,
and then he attaches more importance to it. Similarly, people,
who are attached to tamasika and rajasika pleasure feel sattvika
happiness, like poison. But to those strivers, who are not attached
to mundane pleasure, who have an inclination for the study of
scriptures, for good company, loud chanting of divine name,
meditation and adoration etc., and whose knowledge, actions,
intellect and firmness, are sattvika, this happiness is like nectar,
to them from the very beginning. It is not unpleasant, taxing
and irksome to them.
'Parlname'mrtopamam's--A striver, develops the modes of
goodness through spiritual discipline. When the mode of goodness

is predominant, the light of wisdom shines in the mind and
senses, and good virtues, such as peace and immutability etc., are
revealed. * It is because of these virtues, that it is like nectar, at
the end. If this happiness is not enjoyed, a striver, attains eternal
bliss (Gita 5/21). Sattvika happiness is like nectar, at the end
because by gaining it, a man transcends rajasika and tamasika
pleasure and his affinity with matter is renounced, which leads
'TatsukhariJ. sattvikarit proktam'-Happiness which is gained by
good company, study of the scriptures, loud chanting, meditation
and adoration etc., is neither like pleasure gained by honour,
praise and prosperity etc., nor like the pleasure which one derives
out of heedlessness, indolence and excessive sleep etc., but it is
happiness gained by having affinity with God. So it has been
said to be, Sattvika (of the nature of goodness).
Appendix-In the fourteenth chapter, the Lord declared that
Sattvika happiness binds the Self-e-tsukhasangena badhnati' (14/6),
but here He declares that by Sattvika happiness, sorrows come to
an end. It means that if a striver enjoys the Sattvika happiness,
it binds him (self) viz., does not let him rise above the three
modes. But if he does not enjoy it, then by it, his sorrows end.
By enjoying happiness, sorrows don't come to an end. Having
renounced enjoyment (pleasure), Yoga is attained. He should
remain unconcerned and detached from the Sattvika happiness.
The attachment leads the striver to Rajoguna which binds him.
When Sattvaguna is mixed with Rajoguna, it is conducive to a
downfall (ruin).
The Sattvika happiness appears like poison initially because
a striver does not attach importance to discrimination. A Rajasa
person does not value discrimination. Therefore appearance of the
Sattvika happiness initially like poison is because of RajoguQa.
*The three modes-of goodness, of passion and of ignorance abide in the
mind unrevealed. They are known by their distinctive characteristics as described
from the eleventh to the thirteenth verses of the fourteenth chapter.
1928 SR~ADBHAGAVADGITA . [Chapter 18
It means that Sattvika happiness is not painful but because of

the effect of Rajoguna in one's intellect, the Sattvika happiness
appears to be painful like poison. He aims at Sattvika happiness
but inwardly he is passionate (Rajasa).
Link:-The Lord now defines, Riijasika happiness.
~;s(~'E'i1ll3I1eJtI«~ST3fflqq'l I
-qROW~ ~ d('{1& ~1\i1'E'i ~d'lll ~G II
vi~ayendriyasarilyogadyattadagre'mrtopamam
pari.,ame visamlva tatsukharit rajasarit smrtam
Happiness, which is derived from the contact of senses with
their objects and which is like nectar at first but as poison at the
end-such happiness, is said to be rajasika. 38
Comment:-
'V~ayendriyasarilyogat'-Happiness,which is derived from
contact of senses, with their objects, does not need any practice.
Every being, including a beast, a bird, an insect or a germ,
derives this happiness, without doing any practice. A man, since
his childhood has been pleased in favourable, and displeased in
unfavourable, circumstances. So, in this passionate happiness,
there is no need for practice.
'Yattadagre'mrtopamam'-The Lord declares, that passionate
happiness, is like nectar, at first. It means, that when a passionate
man wishes to enjoy such happiness, and when he' begins to
enjoy it, he derives a lot of happiness, but when he goes on
enjoying it, the joy is gradually reduced and then he develops
disinclination, towards it. Even then, if he goes on enjoying it,
he experiences, a burning sensation and pain. Therefore, it is said
that happiness appears like nectar only in its initial stage.
Further, these sensual pleasures seem very pleasant, when
people hear of these and when mind is attracted, towards them. But
when they are enjoyed, they are not, so pleasant. So in the ami,
it is declared-When unwise people, hear of heavenly pleasure,
they get deeply attached to these (Gita 2/42) and hanker after
them. But when they actually enjoy heavenly pleasure, they do
not fmd these, much pleasant and attractive.
'Paril}ame ~va'-Sensual pleasures, seem very pleasant
at first, but when a person goes on enjoying them, these have
bitter and evil consequences, and so those pleasures turn into
poison. These sensual pleasures, lead a man to eighty-four lac
forms, of lives, prisons, hell and sorrow because the fruit of
rajasika action, is sorrow (Gita 14/16).
It is because of passion (attachment), that people have to
suffer pain. A man, who was rich in the past, but has become
poor now, has to undergo more suffering, than a person, who
has always been poor. Similarly, a person who tasted different
kinds of dishes, feels a shortage, when he gets a meagre meal.
This feeling of shortage, causes pain.
A man, makes efforts to fulfil his desire. He may either
succeed or fail in fulfilling it. If he succeeds, it gives birth to
other desires but if he fails, he feels sad and dejected, and again
tries to satisfy it. Thus a cycle of desire goes on, without an end
their consequences like poison, are bitter.
Now, a question arises here that persons who enjoy passionate
pleasure should die, like men who take poison. The answer is,
that passionate happiness, does not kill a man, as poison does,
but a person develops disinclination for it, as he has for poison. It
means, that passionate happiness, is not poison, but is like poison.
Passionate happiness is like poison, because it goes on killing
a man for several births, whereas poison, kills only once. A
man, possessing passionate happiness cannot get peace, even
in heaven, because there also he is jealous of his superiors and
equals, and is proud of his achievement, after seeing those, who
are inferior to him. Moreover, they have to return to the world
of mortals, when their merit, is exhausted (Gmi 9/21). Again,
after coming to the mortal world, they perform virtuous actions

and reap their fruits, in heaven. Thus, they follow, a cycle of
birth and death (9/21). If, because of their attachment, they are
engaged in sinful acts, they have to take birth, in eighty-four
lac forms of lives and go to hell and then follow a cycle of
birth and death, endlessly. So this happiness has been called,
like poison, at the end.
"I'atsukham rajasarit smrtam'-In the thirty-seventh verse, the
Lord used the term 'Proktam', for Sattvika happiness, while he has
used the verb 'Smrtam' here. It means, that a man knows that the
result of Rajasikahappiness, is sorrow or pain, yet he hankers after
it, because of his attachment to it. If he thinksof its consequences,
he will not be entangled, in rajasika happiness. Moreover, in
scripture and history, there are several examples, which remind
that rajasika happiness, results in pain or sorrow. So the term
'smrtam', has been used to remind him, of its evil consequences.
A man of sattvika nature, instead of paying attention, to
instantaneous happiness, thinks of its result, while a man of
rajasika nature, instead of thinking of the result, is engaged
in instantaneous happiness. So, he remains entangled, in the
worldly snare. The Lord declares, "Pleasures which are born of
sense-contacts, are verily, .sources of pain, though these appear
as enjoyable, to worldly minded people, at ftrst" (Gita 5/22). So
a striver, instead of being entangled in the rajasika happiness,
should develop dispassion, for the world.
Appendix-The happiness which is derived from sense-
contacts is like nectar at the beginning but is like poison at
the end. An indiscriminative person attaches. importance to the
beginning stage. The beginning does not persist forever but the
desire for sensual pleasures ever remains which is the root of all
sufferings. But a discriminative person instead of perceiving the
beginning, perceives its result, therefore he does not get attached
to those pleasures-'na tesu ramate budhah' (Gita 5/22). Only
a man has got the ability to perceive the result. The man who
does not see the result is of a beastly nature.

In fact the beginning (union) is not important but the end
(disunion) is important. A man wants the happiness of the
beginning but it does not stay because union changes into
disunion-this is the rule. The beginning is transient but the
end is eternal. The desire for the transient causes sufferings.
The disunion of the entire universe is eternal. But because of the
Rajasi disposition, union appears to be pleasant. If a man does
not relish the pleasure at the beginning, he will ever be totally
free from sorrows (sufferings). 'Having an eye on the beginning'
is 'bhoga' and 'seeing the consequences' is 'Yoga'.
The pleasure, which appears by the union of the world, is
mixed with pain. But by being disunited from the world, there is
constant bliss which transcends both pleasure and pain (sorrows).
Link:-The Lord now defines, Tdmasika happiness.
~ :ql~~ ':q' ~ ¥OI1~"1ql(q"1: 1

Pi$(1 (W1 '@'I!II q 1(;::) tW (1 til q ft ila:1 ~ I(II q ~ II
yadagre caaubandhe ca sukhariJ. mohanamatmanah

nldralasyapramadottham tattamasamudahrtam
Happiness which deludes the self both at the beginning and at
the end, and which arises from sleep, indolence and carelessness,
is declared to be, tiimasika. 39
Comment:-
'Nidralasyapramadottham '-Excessive attachment, transforms
itself into a mode of ignorance, which is called delusion. It
is because of delusion, that a man wants to sleep for a long
time, even though he does not get sound sleep. Without sound
sleep, he ramains lethargic and he goes on dreaming. His time
is wasted. But a man, of tamasika nature, derives happiness out
of this sort of sleep.
A man of the mood of ignorance, remains indolent. He wastes
his time in idleness and goes on postponing, even obligatory

duties. He derives pleasure, out of this indolence. Being idle
his senses and mind etc., become inactive, and he only thinks
of futile worldly affairs, which lead him to pain, sorrow, worry
and disquietude.
He becomes careless, and the mode of ignorance, is enhanced.
He does not perform his obligatory duties, but indulges in idle
pursuits, such as smoking, drinking, displays etc., and evil, such
as theft, robbery, falsehood, fraud, forgery and in the forbidden
food etc.
Such a person, derives pleasures out of indolence, as well
as heedlessness. It is because of this nature, labourers want
to get full wages, without performing their duty honestly and
sincerely, physicians charge fees from patients again and again,
without giving them proper treatment, and milkmen, mix water
in milk, though they charge the cost of the pure milk. This,
sinful heedlessness, leads them to hell.
Heedlessness, veils discrimination, while sleep and indolence,
covers the mode of goodness. When discrimination is veiled,
heedlessness is revealed, and when light is covered, indolence
and sleep are exposed. A tamasika person, derives pleasure out
of sleep, indolence and heedlessness. So tamasika happiness is
said to arise, from these three.
Sleep is of two kinds-moderate and excessive.
(1) Moderate sleep-sleep provides rest, purity and freshness.
It provides strength and zeal, for mundane, as well as, spiritual
activities. Sleep is not a defect, it is essential (Gila 6/17) and
provides one freshness and energy to perform mundane and
spiritual acts promptly.
Sleep is essential for a striver, for his invigoration. A striver,
free from worldly pursuits gets sleep, very soon. He who is
engrossed in worldly thoughts, cannot get sleep quickly. This
Verse 39] SADHAKA-SA1\1JIVANI 1933
proves, that affmity with the world, does not allow a person to
enjoy sleep. In sound sleep, connection with the world snaps,
and one gets linked with God. Thus sound sleep, gives vitality
and energy to be engaged, in spiritual practice.
Sleep is tarnasika. It contains two elements-unconsciousness
and rest. The former, causes delusion which is to be shunned,
while the latter, is moderate which is to be adopted. Good strivers,
through spiritual discipline, can get much rest and happiness, even
during wakefulness, because they remain fixed in God, without
thinking of worldly affairs. If they do not get attached, even to
rest, and happiness, they attain God-realization.
Strivers, should not go to bed, for rest but they should think
that they are going to devote that time, in adoration and devotion,
by lying down on a cot, as they adore the Lord, during a day,
by performing various duties.
(2) Excessive sleep--Excessive sleep, makes a man indolent
and he feels drowsy, all the time. In the eighth verse of the
fourteenth chapter, the Lord used first heedlessness, then indolence
and fmally sleep, while He has reversed the order here. The reason
is, that there is a link how they bind all embodied beings, but here
the context is, how they degrade, a man. As far as binding force,
is concerned, the first and foremost position, goes to heedlessness.
It conduces a man to perform forbidden actions, which ruin him.
Indolence hinders a man, from performing virtuous actions. So,
it has been given, the second place. As far as sleep is concerned,
it is only excessive sleep, not a moderate one, which binds a
man. So, the third place has been allowed to sleep. But in this
verse, the order is changed, because moderate sleep, does not
cause harm and it is only excessive sleep, which is conducive to
ruin. Indolence leads more to ruin than sleep, while heedlessness
contributes the most. Excessive sleep will lead a man to lower
births, while indolence and heedlessness, will lead him to hell*
* Heedlessness conduces a man to undertake idle pursuits for the sake
of diversion. But when passion (attachment) joins heedlessness, both give
by depriving him, of his discrimination.

'Yadagre canubandhe ca sukham mohanamatmanah'e-,
Happiness, which arises, from sleep, indolence and heedlessness,
deludes the self both at the beginning, and at the end. Beings
lose their discrimination,under the influence of this happiness. So
birds, beasts, moths and insects etc., do not think, what ought to
be done, at the beginning and also do not think of consequences.
Such happiness, is declared to be tamasika.
(1) Prakrti (matter) and Purusa (Soul or Spirit), are two
different entities, and both of them are without beginning.
The knowledge, by which one knows their difference, is also
beginningless. Knowledge (discrimination), is possessed by
Purusa (Soul or Spirit or Self), not by Prakrti, But, when Purusa
disregarding this discrimination, assumes affrnity with Pralqti,
because of this affmity, attachment arises.*
When attachment, remains in its subtle form, there is
dominance of discrimination. But when attachment enhances,
discrimination is covered. But if discrimination, is revealed
properly, attachment perishes and then, a person is called,
liberated. It is because of attachment, that a man runs after
worldly pleasure, born of Pralqti. If he wants to gain sattvika
happiness, he faces difficulty in renouncing rajasika, and
tamasika happiness. But when attachment perishes, the poison-
like happiness, turns into nectarine happiness. It is because of
attachment, that rajasika (passionate) happiness, seems like nectar
at first, but like poison at the end. Attachment to passionate
happiness, leads a man to endless pain and sorrow.
birth to desire. It is out of desire that a man commits several sins and crimes
whose consequences are very horrible.
* Because of attachment several evils are born in Prakrti, not in Purusa,
A man (Self) by identifying himself with Prakrti (Matter) assumes the evils of
Prakrti in him and so he has to be an enjoyer (Bhogi), But when he realizes
that the evils appear and disappear while he remains the same without any
modification, he becomes equanimous (a YOgi).
When this attachment is transformed into the mode of

ignorance, a man, wastes his time in sleep, indolence, and he
indulges in idle pursuits, by giving up his duty. But a tamasika
person, derives happiness out of it. So it deludes the self, both
at the beginning and at end.
(2) Actually the kaleidoscopic world, does not exist, while
God, Who is Truth, Knowledge and Bliss consolidated, and Who
is the base and illuminator of the unreal, always exists. Man
(soul or sell), being a fragment of God, is also truth, knowledge
and bliss consolidated. But, when he has desire for the unreal,
his bliss, becomes veiled. But, as soon as, he abandons desire,
his natural bliss is revealed.
When sattvika intellect, merges in eternal bliss, it becomes
pure. Natural bliss, which is experienced by pure intellect, is
called sattvika happiness. When man's affrnity with this pure
intellect, is renounced, there remains, natural bliss, only. Bliss
is named sattvika happiness, because of its affrnity with sattvika
intellect, otherwise, it is nothing, besides eternal bliss.
When a man has a desire to gain something, the mind and
the intellect get attached to it. But, as soon as, he gains it, his
attachment or attraction is abandoned, and he becomes free from
pain, which he suffered because of its deficit and he realizes the
reflection of the eternal self-evident bliss, immediately. In fact, he
does not gain happiness, by acquiring a thing, but by being free
from attachment to it. But, a rajasika person, out of ignorance,
thinks that it is so, because he has got the thing. Union, with
the thing is external, while happiness is, something internal. So,
how can external union cause, internal happiness? The fact is,
that internal happiness is derived by renouncing internal affinity,
with a thing. It means, that when the thing is secured, internal
affinity with the thing, is renounced. As soon as, this affinity is
renounced, eternal natural bliss, is experienced.
During sleep, when intellect merges with the mode of
ignorance, a man forgets all things and objects, of his wakeful
state. Their memory, is cause of pain. So, by forgetting these he

derives happiness, out of sleep. But, because of the impurity of
intellect, he does not experience natural bliss.:So, the happiness
which arises from sleep, is called 'tamasika', (of the mode of
ignorance). *
It means, that a sattvika person derives happiness, by having
disinclination for the world, when his intellect merges in the
self; a rajasikaperson, by abandonrnentof attachment to things,
while a tamasika person, by forgetting his duty and indulging in
idle pursuits. Thus, natural bliss is veiled, by assumed affmity
with, the unreal. But happiness experienced, by all the Sattvika,
Rajasika and Tamasika people, is nothing, but a reflection of the
eternal natural, bliss. So, if we renounce attachment to the three
kinds of happinesses, we may progress, spiritually. So a striver
should abandon, the three kinds of happinesses.
Appendix~A Tamasa person is endowed with delusion-
'tamastvajfianajam viddhi mohanam sarvadehinam' (GIta 14/8).
Delusion is an obstacle in the use of discrimination. Because of
the Tamasi disposition, discriminationis not aroused. Therefore the
discrimination of a Tamasi person,because of delusion disappears,
so he does not see the beginning or the end at all.
Link:-The Lord, classifiedknowledge, action and happiness,

under three heads, characterized by the three modes ofnature. In
* During sleep a man's intellect gets deluded i.e., it becomes unconscious.
The man derives happiness, by forgetting the world. So this happiness is called
Tamasika. If intellect with senses is not deluded, it becomes a state of trance,
which provides rest. A man can transcend the three modes of nature only, if
he is not attached to this happiness derived out of trance.
Prakrti is active and kaleidoscopic, while God is eternal, calm, immutable,
flawless, steady and He does not undergo any modifications. During sleep, a
man gets established in Him. But as his mind is attracted towards pleasure and
prosperity, after waking, he hankers after prosperity and pleasure. Thus because
of his attachment to prosperity and pleasure he cannot remain established either
in God or the self. If one renounces this attachment, he can remain established,
in the self naturally.
Verse 40] SADHAKA-SMuIvANI 1937
the next verse; He winds up the topic, by declaring that all the
objects of this creation, are .classified under these three heads,
characterized by three modes of nature.
~ ~ qr ~ ~ qr '9:': I
";f
~~~:~:II~OII
natadasti prthivyaril va divi devesu va punal:J
sattvaril pralq1ijairmuktaril yadebhil} syattribhirguJ}aiJ)
There is no being on earth nor even among the gods in heaven,
that is free, from the three modes, born of nature (prakrti), 40
Commentt-«
[At the beginning of this chapter, Arjuna desired to know
severally, the true nature' of renunciation (Sannyasa) and
Tyaga (Kannayoga). So the Lord, first described Kannayoga.
Winding up the topic the Lord declared, "Pleasant, unpleasant
andIIiixed-threefold, is; the fruit of action, accruing to those
who have not relinquished the fruit. But there is none whatever,
for those' who have relinquished the fruit." Having declared so,
in the thirteenth verse, by beginning the topic of Sfuikhyayoga
(Discipline of Knowledge), He explained five factors, which
contribute to the accomplishment of action. In the sixteenth and
seventeenth verses, He decried those, who look upon the self,
as doer and praised those, who are free from egoistic notion. In
the eighteenth verse, He mentioned the factors, which motivate
action and also the constituents of actions, while the self is free,
from incitement and constituents. Then, He classified knowledge,
action, agent, intellect, dhrti and happiness into three kinds.
While describing the three kinds of happiness, .He explained
the superiority of satrvikahappiness to rajasika and tamasika,
though all the three are derived by having affinity with Prakrti.
But, the real joy which transcends, the three modes of nature,
is unique and supreme (Gita 6/21).
Even the sattvika happiness, is not eternal, because the Lord
has declared, that it springs from placidity of mind and whatever

is born, is not eternal. The Lord means that a striver, has to rise
above this sattvika happiness, also. By transcending the nature
and its three modes, he has to realize the real bliss of God or
the self. So the Lord declares-]
'Na tadasti prthivyaril va divi devesu va punab'<-Here, the
term 'Prthivyam', denotes mortal worlds, as well as, other lower
worlds, than the earth. 'Divi' denotes heaven, 'Devesu', denotes all
beings, such as men, gods, demons, devils, birds, beasts, insects,
trees and plants etc., whether moving or non-moving, while the
expression 'Va punah', denotes infmite universes. It means, that
either in the celestial world, or in the middle region or in the
terrestrial world, in infmite universes, there is no object or being,
free from these three modes of nature. All of these are connected
with the three modes of nature.
'Sattvam prakrtijalrmuktam yadebhih syattribhirguJ.lai~'
Nature and its evolutes, are of three modes and are ever changing.
A man, is bound by having connection with these and he is
liberated, by renouncing a connection with them, because the
self is pure and it undergoes no modifications. Connection with
nature, gives birth to egoism, which makes one dependent, though
he feels, that he is independent. An egoistic notion gives birth
to attachment and desire etc. Therefore, in fact he becomes
dependent on persons and things etc. So, one should be free
from. the modes, of nature.
Astriver, first of all should enhance the mode of goodness
by abandoning modes of passion and ignorance. In the mode
of goodness also, a man should not be attached to happiness
and knowledge, because attachment to them, binds him. So he
should transcend the mode of goodness, by abandoning attachment.
First, he should mould his life, by possessing sattvika knowledge,
action, intellect, dhrti and happiness etc., because discrimination
(wisdom), remains aroused in them. This discrimination induces
him to be free from affinity, with 'Prakrti', But, finally he should
transcend them also, by abandoning attachment for them.
Appendix-In the tenth chapter from the devotion (faith) point

of view, the Lord declared that all things originate from Him-'na
tadasti vina yatsyanmaya bhfitarn caracaram' (10/39). Here from
the view point of knowledge (discrimination), the Lord declares
that all beings emanate from the modes born of nature. The reason
is that from the view point of a discriminative person the real
and the unreal-both exist; but from the viewpoint of a devotee
only God exists-'sadasaccahamaIjuna' (Gila 9/19). In the path of
discrimination, the renunciation of the unreal viz., of the modes
is important but in devotion relationship with God is important.
An ignorant person, rather than an enlightened soul, holds
that there is no being in the universe that is free from the three
modes. An enlightened soul has an eye on the Self which is by
nature free from gunas (modes) (Gita 13/31).
Link:~While discussing the nature of 'Tyiiga', the Lord

declared, "Abandonment of any duty, that ought to be done, is
not right. Its abandonment through ignorance, is declared to be,
of the nature of ignorance" (1817). "He who gives up duty for
fear of physical suffering, performs 'Tyiiga' of the 'Riijasika' kind
(1818), while he who performs a prescribed duty, as a thing that
ought to be done, abandoning attachment and the fruit-his
Tyiiga is regarded as, Siutvika" (18/9). "In the Sdnkhyayoga,
while explaining the five factors for accomplishment of actions,
the Lord declared, '~n action which is obligatory, is performed
without attachment, or hate, by one who seeks no reward, is said
to be sdttvika" (18/23). The Lord, resumes the topic of obligatory
actions (duties), allotted to members offour Va~as (Castes)-
Briihmana Ksatriya; Vaisya and SUdra, also of Bhaktiyoga.
~ ~l.St\lOli ~ q,('+Iq I
q;qffbr ~ ~ : II ~~ II
brahmanaksatrlyavlsam siidral}am ca parantapa
karm3i}i pravibhaktani svabhavaprabhavalrgunaih
Of Brahmanas; of Ksatrlyas and Vaisyas, as also of Siidras,

o conqueror of foes (Arjuna), their respective duties are allocated,
in accordance with the modes (gunas) born of their nature
(svabhava). 41
Comment:-
'Brahmaneksatriyavisam siidriiJ,liiril ca parantapa'-Here, the
Brahmanas, the Ksatriyas and the Vaisyas are included, in one
category, while the Siidras are put in a different category. The
former three are 'Dvijas' (Twice born), as they are eligible for
initiation, and so they wear a sacred thread, known as 'Yajfiopavita',
while the fourth, is not eligible to wear the sacred thread. For
the latter different duties have been allotted, according to their
caste, as ordained by scriptures.
'Karmani pravibhaktani svabhavaprabhavairgunaiht-c- Actions,
which a man performs,· leave their impressions in his mind,
and these impressions, determine his nature. Thus nature
which is formed by impressions of actions of innumerable life
times, give birth to propensities, of the modes of. goodness,
of passion and of ignorance. The four castes-s-Brahmana,
Ksatriya, Vaisya and Sudra, and their obligatory duties, have
been allocated according to the propensities of those modes
(Gita 4/13), because a man acts, according to propensities, of
the mode he possesses.
(1)
Actions are of two kinds (i) Those, that enable a being
to be born, in high and low wombs (ii) Those, which create
desirable and undesirable circumstances, and which have been
called, good, evil and mixed, i.e., the threefold fruit, of action,
in the GItii (18/12).
A serious thought, reveals that all actions create desirable
and undesirable circumstances. A man born in a high family,
receives honour, while a man born in a low family, does not.
Verse 41] SADHAKA-SANitvAN! 1941
But, it is not necessary that the fonner is always honoured,

while the latter always dishonoured. So far as the second type.
of actions, are concerned, they always create, either desirable or
undesirable circumstances.
A man is free, in making proper use of both, the desirable
and undesirable circumstances. Those who feel happy in desirable
circumstances, and sad in undesirable ones, are ignorant, while
those who use these as means for spiritual progress, are wise.
The reason is, that this human life has been bestowed upon us,
so that we may realize God. So, all the circumstances, are the
means to realize Him.
Now the question arises as to how the desirable and undesirable
circumstances, are conducive to spiritual progress. The answer
is, that in desirable circumstances a striver, should serve others,
while in undesirable circumstances, he should give up desire for
desirable circumstances. Thus, both of these can serve, as means
to progress,spiritually.
(2)
In the scriptures, it is mentioned that virtuous actions lead a
being to heaven, evil actions to hell, while an equality of virtuous
and evil actions, leads him to human life. It shows, that no
man, can be either wholly virtuous or wholly evil. Out of those
virtuous and evil actions also, in a certain field, virtues may be
more, while in other spheres evils may be more. * Similar is the
division of modes. Those who have predominance of the mode
of goodness, go to higher regions, those, who have predominance
of the mode of passion, go to the middle regions, viz., region of
* As in an examination an examinee may obtain poorer marks in a certain

subject and better marks in other subjects. But the result is declared on the base
of the aggregate marks. Similarly a man's virtuous actions may be more in one
sphere while evil actions may be more in other sphere. It is the aggregate of
the two which decides his birth. If the virtues and evils of different persons
are equal in different spheres, they should receive happy and sad circumstances
equally. But it does not generally happen. Similar is the case with the modes
of nature as that of Sattvika etc.
men, while those having dominance of the mode of ignorance,

go to the lower regions. Out of those going to a region, they are
again dividedinto different categories, according to their qualities.
Those who have predominance of the mode of goodness, are
born as Brahmanas; those, who have predominance of the mode
of passion and the mode of goodness, occupy the secondary
place, are born as Ksatriyas; those, who have predominance of
the mode of passion, while the mode of ignorance is secondary,
are born as Vaisyas; and those, with the predominance of the
mode of ignorance, are born asSiidra. Out of these fourVarnas
(castes) also, there are Brahmanas of the low and high classes
according to their birth. Moreover,favourable and the unfavourable
circumstances are also different, in different cases. Similar, is the
case in other Vamas (castes) also. So in the GIla, it has been
declared, that there is no being, in the three worlds that is free
from the three modes born, of nature (18/40).
Similar, is the case with animals and birds, etc., also. A cow
is regarded as superior to a dog, a donkey or a pig. A pigeon, is
regarded as superior to a crow, or a kite. All of these do not get,
similar desirable and undesirable circumstances. It means, that
among the beings of a region also, there is a lot of difference,
in their circumstances etc. . '
Appendix-In the fourth chapter the Lord declared, 'the
four-fold caste (order) (varna) was created by Me, according to
the modes of their nature and actions' - 'gunakarmavibhagasah'
(4/13); and here He declares that the respective duties of the
four castes have been allocated according to the modes born of
their nature-c-svabhavaprabhavairgunaih'. In the fourth chapter
there is mention of the creation of the four 'vamas': while here
is mention of the duties of the four varnas, It means that in
the fourth chapter the Lord explained that people are born in
different castes (Varnas) according to the modes and actions of
the previous birth; while here He explains the respective duties
of the people of the four castes, according to the performance
Verse 42] SAoHAKA-SAN'JIVANI 1943
of their duties they will meet their end (fate).
Link:-The Lord, now mentions the natural duties of a

Briihmana (a member of the priest class).
VJ11T &qRlq: vtht
~ ~I
~TCI~I"1qlr~Cfd ~&lCh4~1I~~·1I
samo damastapah saucam k~antirarjavameva ca
jiiinam vijiianamastikyaril brahmakarma svabhavajam
Serenity, control of the senses, austerity, purity, forgiveness,
uprightness, knowledge (wisdom), experience of the proper
performance of sacrifice and belief in God and Vedas etc., these
are the duties of a Brahmana, intrinsic to his nature. 42
Commentt-s-
'SamaJ,'-'Samal)' means, control of the mind, freeing it from
distractions and concentrating it, on the point, where it should
be concentrated.
'Damah'e-Control of the senses, withdrawing them from
external objects and employing these, where they should be
employed, is 'Damah',
'TapaJ,'-Austerity of the body, mind and speech, has already
been described in the Gita (17/14-16). Here this term means
enduring hardships happily, while discharging one's duties.
'Saucam'-'Saucam' means, purity of one's mind, intellect,
senses and body, as well as of the activities and food etc.
'~anti1}'-Total absence of the 'spirit of retaliation, even
when one is insulted or hurt or pained, in spite of having power
to take vengeance is called, forgiveness (Ksanti).
'Arjavam'-Simplicity, of the body and speech etc., without
having any crookedness, fraud and knavery in the mind, is known
uprightness (Arjavam).
'Jiianam'-Study of Vedas, the scriptures and historical
records, and fully grasping their teachings and meanings, as well
1944 SRIMADBHAGAVADGiTA [Chapter 18
as, the awareness of what ought to be done and what ought to

he refrained from, is 'Joana'.
'Vijiiiinam'-The proper method and observance of religious
sacrifice (yajiia), according to Vedas and scriptures, is known 'Vijiiana'.
I Astikyam'-Firm belief in God, the Vedas, the scriptures and
life after death, and translation of their teachings into practice,

is 'Astikyam'.
'Brahmakarma .svabhavajam'-A Brahmana's temperament,
is naturally suited to the performance of these above-mentioned
duties, such as serenity and self-control etc., he experiences no
difficulty in performing them.
A Brahmana who has the predominance of mode of goodness,
whose forefathers have been pure and whose actions of the
previous birth; are pure, faces no difficulty in possessing the
above-mentioned, nine qualities. In his life, the actions of
earning livelihood occupy a secondary place. As far as, the
people of other three Vamas (castes), are concerned, because
of predominance of the modes of passion and ignorance, their
actions, of earning their livelihood also,are included, in natural
actions. Therefore, in the Gita, in the duties of a Brahmana, only
actions which involve these qualities, not those of livelihood,
have been included.
Appendix-If the Varna tradition has been properly followed,
a Brahmana naturally possesses these qualities. But if a hybrid
is born viz., if there is an inter-mixture of castes, then the
Brahmanas don't naturally possess these qualities, there is
deviation -in those qualities.
In the preceding verse the expression 'svabhava prabhavai-
rgunaih' was used, therefore-here the Lord mentions 'svabhavaja
karma'. In the formation of nature (temperament) the first
importance goes to birth and then the company a person keeps,
is important. By company, by the study of books (self-study)
and by practice etc., the nature changes.
Verse 43J SADHAKA-SANJiv ANI- 1945
Llnkz-e-The Lord now mentions the naturaldutiesofa Ksatriya.

~~ ~¢ '€IlcqqHIi4;U(1
«1.. 4t~:u ~ Cfi"Ii ~II~~ II
Sauryam tejo dhrtirdikl1yaril yuddhe ciipyapalayanam .
danamisvarabhavasca·lqiitraril karma svabhavajam
Heroism, radiance, firmness, resourcefulness (dexterity), not
fleeing from battle, generosity, and authoritative, are the natural
duties of a Ksatrlya, (a member of the warrior class), inherent in
his nature. 43
Comment:-
'Saoryam'-Fighting heroically, and fearlessly, for a just
and righteous cause, * on the battlefield, in the face of the most
terrible calamity, is 'Sauryam'.
'TejaJ,'-Moral power of a person by which even sinners,
hesitate to commit sins or follow the path against the ordinance
of the scriptures and social decorum is, 'Tejah',
'DhrtU,'-The unwavering firmness by which a man, does
not get unnerved, nor deviates from righteousness, even under
the most unfavourable or dangerous conditions is, 'Dhrtih'.
'Da~yam'-Resourcefulness (dexterity) by which one
controls, conducts and rules over, the subjects properly and
promptly, is 'Daksya',
Yuddhe capyapalayanam'-A Ksatriya, never turns his back
to the battlefield, even in the face of gravest dangers, he never
loses heart and never flees from a battlefield.
'Danam'<-Giving away, one's own possessions to deserving
persons liberally, isa duty of Ksatriyas, At present, this charitable
nature is seen among the Vaisyas, but they are not liberal in
offering charity. Because of their greedy nature their charity
is not sattvika (GIta 17/20). But the Ksatriyas, offer charity,
*The battle which is fought as a duty without any selfish motive and
without pre-decision, forced by circumstances, is righteous.
liberally. Therefore, 'Danam' is mentioned as a natural quality

of Ksatriya,
'IsvarabhavaSca'''':''''The Ksatriyas, have a natural inclination
to rule over their subjects. If they behold their subjects going
against ethics and righteousness, they check them, from the
unrighteous or wicked path, and turn them towards righteous
and just path, in a loving manner having no pride.
'~atrarit karma svabhavajam'-A Ksatriya, is he who
protects all his subjects, from suffering. The above-mentioned
are his natural duties.
Appendlx-s-Ksatriyas are very heroic and morally radiant.
But because of envy, the king, who ruled over the state, tried to
discourage other Ksatriyas who were subordinate to him, he did
not let them progress, lest they, being powerful, should usurp the
state. It was because of such envy, discord and discouragement
among Ksatriyas that foreigners following other religions were
successful in ruling over India.
Link.·-The Lord now mentions the natural duties ofa VaiSya,

(a member of the trading class) and a SUdra ( a member of the
labour class).
_a~lICh4~1
~cn4 ~lsH4lfq ~II~~ II
kr~igaurak~yavaIPjyarit valsyakarma svabhavajam
paricaryatmakam karma siidrasyapi svabhavajam
Agriculture, cow-rearing and commerce are the duties of a
Vaisya, inherent to his nature, and actions consisting of service,
are the duties of a siidra, born of his nature. 44
Comment:-
'K~igaur~yavaJ)ijyaritvaisyakarma svabhiivajam'-Agriculture,
cattle-rearing and pure trade, are the duties of a Vaisya born of
his nature.
Verse 44] SADHAKA-SAtiUlv ANI 1947
Pure trade consists, in supplying the needs of the, people by

transporting the commodities, from one place to another, sincerely
and honestly, so that no one may feel a shortage.
Lord Krsna, (because of his relationship with Nanda-Baba),
regarded himself as a Vaisya, * So he himself grazed cows and
calves. In the Manusmrti (the code of Manu) it is mentioned,
that the duty of a Vaisya is cow-rearing. So Lord Krsna exhorts
Vaisyas, at least to rear cows, if they cannot raise all cattle.
So, the Vaisyas should bring up cows, by applying all their
resources, body, mind, power and riches.
IAn Important Fact Concerning Cow-Rearing I
A cow is to be reared from every point of view. Human beings
can attain, four important aims of life, through cow-rearing-these
are money (artha), righteousness (Dharma), desire (Kama) and
salvation (Moksa). In the materialistic world of today, a cow is
very useful. Her milk, churned butter and dung, add to the wealth
of a nation. Our country, is an agricultural country. So bullocks,
are used to plough the land. The land, can also be ploughed by
male-buffaloes, or camels. But bullocks, are superior to them.
Buffaloes cannot work so efficiently, as bullocks because the
latter have more sattvika strength, than the former. The latter can
work for a longer time, in the sun, than the former. Moreover,
the number of the buffaloes is smaller than that of bullocks. As
far as camels, are concerned, they cost more than bullocks. If
cows are reared, they give birth to bullocks. So bullocks are not
to be bought. Bullocks born of foreign cows cannot be used in
farming, because ploughs cannot be put on their necks, as they
have no withers.
The cow is a sacred animal. The air which touches her body
becomes pure. Her dung and urine, check epidemics, such as
plague and cholera etc. Houses plastered with dung, are not
* Agriculture, trade, cow-rearing and lending money for interest are
the duties of a Vaisya, But cow-rearing has been our profession since time
immemorial (Srimadbha, 10/24121).
so much affected by bombs, as the cemented houses. Dung

eliminates poison. In Banarasa, a saint saved a man, who was
supposed to be dead by snake-bite, by smearing his body with
dung, two times. Urine of cow, is very useful in heart diseases.
A little quantity of urine of a she-calf, as a dose everyday, cures
stomach diseases. A saint, suffering from asthma had a lot of
relief, by drinking a little urine of the she-calf. In these days,
several medicines are prepared from the dung and urine of cows.
Gas is also prepared from dung, for cooking purpose.
The grains produced by the dung and urine of the cows as
manure, is pure. Dung and urine of cows, make the land more
fertile than chemical fertilizers, as was once experimented, on a
crop of grapes. Chemical fertilizers, destroy the fertility of land
in a few years, and makes it barren, while the manure of cow
dung and urine, maintains well its fertility. Cow-dung is being
exported to foreign countries, so that the lost fertility of land
there, may be restored.
Cows of our country are gentle and sattvika.So their sattvika
milk sharpens intellect and makes their nature mild. Foreign cows
give more quantity of milk, but as they are angry by nature, their
milk makes us, cruel. A she-buffalo gives more milk than a cow,
but her milk is not sattvika. Those who drink cows' milk, are
more active than those who drink a she-buffalo's milk. Once, an
experiment was made on military horses and it was found that
horses fed on cow-milk, could cross a river, while the horses fed
on buffalo-milk, could not, though the latter seemed stronger.
The milk of she-camel, being tamasika is not useful and its curd
and butter, are not prepared. In the Jurisprudence, it is mentioned
that camels, dogs and donkeys etc., are untouchable.
Cows occupy an important place in all religious rites. Her
milk, churned butter (ghee) and dung etc., are used in rites of
birth, tonsure and sacred thread etc. Cow-dung purifies, a place.
Cow's milk is used in preparing sweet dishes which are offered
to Brahmanas, in honour of manes. A cow is offered as charity,
to a Brahmana, to escape hell.· In religious ceremonies a mixture

of dung, urine, milk, curd and churned butter (ghee), known as
'Paiicagavya' is used.
Her ghee, is used in religious sacrifices, which are performed
to satisfy desires. In the Raghu family, cow had an important
place. Her milk and ghee, are nourishing.
Service to the cow without expectation of any reward,
leads to salvation and purifies the heart. Lord Krsna is known
as Gopala, because He staged a human play, as a cowherd, with
bare-feet. In ancient times sages reared cows and their milk and
ghee, sharpened their intellect. So they could produce great and
rare classics (literature). Cow's milk and butter, provided them
longevity, so a synonym of ghee (butter), is 'Ayu', Great emperors,
went to those sages for consultation.
In historical records, there are names mentioned of innumerable
persons, who sacrificed their lives, for the protection of cows. But
how sad it is, that today thousands of cows are being slaughtered
daily, out of greed! If this state of affairs continues, cows will
totally disappear. Then cow-dung will not be available. Without
cow-dung lands will grow barren, and there will be no production
of corn and cotton (cloth). People will be deprived of the bare
necessities of life, such as food, water and clothes and they will
have to lead a miserable life. The nation, will become dependent
and weak. Slaughter of cows, is the main cause of famines,
droughts, volcanoes and strifes etc. So it is our first and foremost
duty, to stop this slaughter, with might and main.
We should rear cows, use their milk and butter, use cow-
dung-gas, for cooking, make cow-pens, in order to protect them,
protect the existing pastures (grazing grounds) and press the
government to leave more areas of land, free for pastures. The
policy of cow-slaughter, should be opposed and government
should be forced, through public opinion to enforce a law to
stop cow-slaughter immediately, throughout the country, for the
protection of the country.
1950 S~BHAGAVADGITA [ChapterI8
'Paricaryatmakam karma siidrasyapi svabhavajams--dt is

the duty of a Siidra, to render service to the people of the four
Varnas (Castes), with all his resources.
Here, a doubt rises how can a Sudra, who is born with
predominance of the mode of ignorance, endowed with seven evil
propensities, such as ignorance, heedlessness, indolence, sleep,
uniIIumination, inactivity and delusion (Gita 14/8,14,17), render
service to others? The clarification is, that it is mentioned in the
GIill, that those possessing the mode of goodness go upwards to
the higher regions, the passionate remain in the middle region
(mortal world) while those steeped in ignorance, sink downwards
(Gita 14/18). If a being dies, when Rajas (the mode of passion)
is,predominant in him, he is born among men who are attached
to action (Gita 14/15). It means that all human beings, have
predominance of the mode of passion. All these human beings have
further been divided into fourfold caste (social order), according
to the predominance of their modes-e-sattvika, rajasa or tamasa,
So performance of action is important, for all human beings.
Therefore, a human birth, has been called 'Karmayoni' (Birth
for action). In the GIta also, while mentioning the duties of the
four social orders, the Lord mentions the expressions 'Svabhavaja
Karma' and 'Svabhavaniyata Karma', So all men, are inclined to
perform actions. Thus, service is the duty of a siidra, born of
his nature and it involves no exertion for him.
The temperament of a Brahmana, a Ksatriya or a Vaisya, is
dominated by discrimination and they also possess purity, while
because of predominance of delusion, a Siidra's discrimination,
is veiled. It is because of his veiled discrimination, that he
has predominance of obedience and service, he has a natural
inclination, for service. So service to members of the four Varnas,
by obeying them and by affording them facilities, in carrying out
their vocational and daily duties, is his natural duty.
I What do natural duties mean? I
The nature of the embodied soul which is sentient and
Prakrti which is insentient, are different. The sentient, never

undergoes any modifications, while Prakrti being kaleidoscopic
ever undergoes modifications. The self (soul or spirit), being
a fragment of the Lord, is sentient. There is no connection
between the sentient and the insentient. But its attachment to
the insentient Prakrti, becomes the cause of Its birth in good
and evil wombs (Gitii 13/21). Thus men are born, according to
their qualities (modes), because of their attachment with them
as Brahmanas, Ksatriyas, Vaisyas or Siidras. All of them have a
natural inclination to their duties, mentioned above. If a person
performs these duties, having an egoistic notion for enjoyment,
by having a selfish motive, he is bound. But if he performs these
without expecting any reward, by giving up selfish motive and
egoistic notion, it becomes "Karmayoga", and he is not bound.
Through this Karmayoga (Discipline of Action), he worships
the Lord, who has manifested Himself, as the entire universe. If
one by surrendering himself to God, performs spiritual actions
(utterance of His name, meditation, good company and study
of the scriptures etc.,) his actions tum into Bhaktiyoga, (The
Discipline of Devotion). Then his attachment (affinity to Prakrti
or Nature) is totally renounced, there remains nothing, but the
Lord. Thus a striver realizes Him. Then all the actions with
his body, senses, mind and intellect are performed, according
to his Varna (Caste), and Asrama (Stage of life), as sanctioned
by scriptures and he is not attached to them. His actions are,
models for others and his love for jhe Lord, Who is all-bliss,
enhances every moment.
Should one's Varna (Caste), be decided by birth or actions?
A being is born, as a man according to the qualities and actions
of his previous birth. So his caste is decided by birth. Thus
marriages etc., should be decided by caste. Secondly, for a person
whose aim is to receive worldly pleasures, prosperity, luxuries,
honour and praise etc., it is obligatory to discharge his-duty,
according to his caste. If he does not do so, he has a downfall.
Even the Vedas, abandon such a demoralized person, at the time
of his death, even though he has studied, the six supplementary

branches of sacred sciences, (the Vedas) viz., education (Sik~ii),
ritual part of the Vedas (Kalpa), an exposition of the Vedangas
(Nirukta), metre. (Chanda), grammar (Vyakaranajand astrology,
(Jyotisa), But, he whose aim is God-realization, practises chanting,
meditation, adoration, study of scriptures and performs, other
spiritual activities, in order to attain his aim. In the spiritual
discipline, spiritual feelings and conduct, play a more important
role, than Varna or Caste. Thirdly, a striver, having the aim of
God-realization, attaching more importance to spiritual activities,
performs his obligatory duty, according to his caste· and stage
of life, regarding it as worship to God.
Further, in the forty-sixth verse the Lord explains; that
He from whom all beings emanate and by whom all this is
pervaded-by worshipping Him through the performance of his
own duty, does man attain perfection. Every person, has got the
right to perform his duty. The gods, demons, beasts and birds
do not possess this natural right, yet it is not forbidden to them,
because being a fragment of God, they can attain Him. Every
being, can lay full claim, over the Lord. It proves, that there is
predominance of feelings.. discrimination and action in God-
realization, while birth predoniinates in dealings; such as livelihood
and marriages etc. So, in the Bhagavata it is mentioned, that if
a man of a lower caste possesses the virtues of higher caste, he
should be regarded noble, though he is born of a low womb.
Similarly, in the Mahabharata it is mentioned, in a dialogue
between Yudhisthira and Nahusa, that aSiidra, whose conduct
is noble, should not be regarded, as a Siidra and a Brahmana
who does not perform the duty of a Brahmana, should not be
regarded as, a Brahmana. It means, that there is predominance
of action, rather than birth.
Scriptures reveal, that even a man of the lowest caste, can
possess the virtues of the highest caste and progress spiritually.
So he need not get discouraged. Scriptures encourage a man
of high caste to perform his duty, if he does not perform it. In
Jurisprudence (Smrti), it is mentioned that Brahmanas, who eat

forbidden food and who are immoral, should not be respected
even, by words. But scriptures declare, that a devotee of the
Lord in spite of belonging to the lowest caste, is superior to a
learned Brahmana. * A Brahmana has been called, the voice of the
Lord's cosmic form, It means, that he has to impart knowledge
and teach and preach to the people of the four Varnas, with
words of mouth because he possesses knowledge.
A Ksatriya, has been called an armor hand of the Lord's
cosmic form, because it is he, who protects people of the four
Varnas (Castes), from enemies. A hand protects the body from
danger and serves it in sickness. Such is the duty of a Ksatriya,
In case of anarchy it becomes the duty of all four castes to
protect their kith and kin, as well as their property.
A Vaisyahas been calledthe stomach of the Lord's cosmic
form, As the stomach, receives and digests food and nourishes
all the limbs, similarly, it is the duty of a Vaisya, to accumulate
commodities and to supply these to people, by transporting these
from one place to another, according to the need and demand of
* (l) The low caste who chants the name ofthe Lord is noble. The noble
men who chant His name have performed penances,oblations,pilgrimages,deeds
of virtuous conduct and have studied the scriptures (Srfmadbha, 3/33n).
(2) I hold that a low caste who has surrendered himself to God with
his mind, speech, actions, wealth and life-breath is superior to a Brahmana
endowed with twelve qualities who has a disinclination for the lotus-feet of
Lord Visnu because the pariah sanctifies his family while the Brahrnana having
a disinclination for the Lord because of the pride of his superiority complex
can't sanctify even himself (Srimadbha, 7/9110). .
(3)The low caste who remains engrossed in devotion to God is superior
to a sage, while a Brahrnana devoid of devotion to Lord Vi~Qu is inferior to
a pariah because such a pariah with his kith and kin attains liberation from
.the worldly bondage while that Brahmana is hurled into hells.
(4) A low caste who is a devotee of Lord Vi~Qu is superior to a Brahrnana
who is not a devotee of Lord Visnu because such a pariah with his kith and
kin attains liberation from the worldly bondage while such a Brahmana goes
to hells (Brahmavaivarta, Brahma. 11/39).
(5) If a Sudra is a devotee of God, he is not a Sudra, he is the noblest
Brahmana, In fact out of all the Varnas (Castes) a Sudra is he who is devoid
of devotion to God (Mahabhsrata).
the people. It is he, who offers charity to Brahmanas, pays tax

to the Ksatriyas, brings himself up and remunerates, the Siidra
for his labour. By agriculture, trade and cow-rearing he supplies,
the need of the four Varnas.
A Sfidra, has been called the foot of the cosmic form of
the Lord. As feet carry the weight of the entire body, from one
place to another, a Siidra renders service, to the people of all
four Varnas (Castes).
These are the natural duties, of the persons of four castes,
and involve no difficulty or exertion, for them. For duties, in
more detail, refer to the books on Jurisprudence (Smrti) and
follow those duties (Gita 16/24).
Though at present the four Varnas (castes), are mixed,
yet Brahmanas possess virtues, such as serenity, self-control
and austerity etc., more than people of the other three castes.
Similarly, heroism, vigour and firmness are specially found in
the Ksatriyas, while Vaisyas are more well-versed in agriculture,
cattle-rearing and trade, than the other three castes. In the same
way, a Siidra has more inclination to render service, than people
of other three castes. Thus the people of different castes, have
a natural inclination, for their duties, which are born of their
nature, even today.
Some ignorant people, who have not studied the scriptures
seriously, blame the Brahmanas (persons ofthe priest class) that
they have established their superiority in writing the scriptures.
They hold, that the second position or place went to the Ksatriyas,
because of the authority and the third to the Vaisyas, as they
supplied the needs of the people. The people of these three castes,
trampled on the Siidras, out of selfishness and pride and asked
them to render service, to persons of the three castes.
The clarification is, that it is written nowhere that Brahmanas
are superior to the people of the other three castes, and so they
should lead a luxurious life. Their life is full of renunciation,
hardship and penance. Even in the household life, a Brahmana
should not accumulate wealth.:He should not hoard grain more

than a full jar and be not attached to mundane pleasures. He
should accept charity, only after performing his religious sacrifices,
oblations and other religious rites etc. If he accepts the gift of
a cow, he should observe expiation.
When a Brahmana, is invited in order to offer water and food
etc., (as a 'Sraddha') in honour of manes, the Brahmana invokes
the hosts' manes, by observing continence and self-control. He
performs the rites of offering oblation, to the manes according
to scriptural injunction. Then he takes a meal in the house of
the host. Afterwards he recites a sacred formula of Gayatri
(a mantra of the Rgveda, which is to be recited daily by the
twice-born), to purify himself. It is not something creditable,
for a Brahmana to take a meal on the occasion of'Sraddha', or
to accept charity. The credit lies in his renunciation. He accepts
the host's meal and gift, to enable the host's manes, to attain
emancipation, rather than for his selfish motive.
A Brahmana, can earn his living, by five means according
to Manusmrti (Code of Manu)*-
(i) When crop is harvested, a few grains remain scattered
here and there. A Brahmana picks these. Similarly, in the grain
market, where grain is weighed, grains scattered on the earth,
are picked by him. The former is known as 'Silofichavrtti', while,
the latter as 'Kapotavrtti'. This sort of livelihood, called 'Rta' is
regarded as the best for him.
(ii) If a host offers him a gift, without his request, it is
called 'Amrtavrtti' or 'Ayacitavrtti',
(iii) Getting a gift as a reward, by explaining people of
auspicious time for marriage and other rites etc., is called
Mrtavrtti.
(iv) Earning a living through, business is 'Satyanrtavrtti'
* Rta, Arnrta, Mrta, Pramrta and Satyanrta-s-these are the five means of
earning a Brahmana's livelihood. He should never earn his living by rendering
service to others.
(v) If he is unable to earn his livelihood by anyone of the

above-mentioned means, he can earn it, by agriculture by following
the ordinance of scriptures, as he should not plough land with
one bullock, nor in scorching heat of the sun and so on. It is
called 'Pramrtavrtti'. He should eat food, after performing five
daily ceremonies, (the study of the scriptures, offering sacrifice
to gods, hospitality to guests, offering water to manes and casting
of food, on ground for insects etc.). *
In the Gitfi, there is mention of nine natural duties of a
Brahmana, and none of these is, for earning his livelihood. In the
case of a Ksatriya, out of the seven natural duties, the two--war
and lordliness, are partial means of earning his living. In the case
of a Vaisya, all the three.natural duties-agriculture, cattle-rearing
and trade, are the means of earning a living. Similarly, is the
case of a Siidra, whose only natural duty is service, which is a
source of earning and for him there are not many restrictions,
on his food and source of livelihood.
The Lord, in the Gita, declares, "Devoted to his own duty,
man attains perfection" (Gita 18/45). It means that a siidra can
attain perfection, merely by service,a Vaisya, by agriculture, cow-
rearing and trade, a Ksatriya, by seven duties, such as heroism
and vigour etc., while a Brahmana, by performing nine duties,
such as serenity and self-control etc.
Then He declares, "By worshipping Him through the
performance of his own duty, man attains perfection" (Gita 18/
46). In fact, a man attains perfection by performing duty, as
worship to Him, without expecting reward. As far as rendering
service, is concerned, it is a sort of worship. So a sudra worships
God through service. Thus his worship is doubled. So he can
attain perfection, more easily than a Brahrnana. Secondly the
responsibility fall on the eldest son, while the youngest receives
* It is forbidden for a Brahmana or a Ksatriya to earn his livelihood by
rendering service to others (Manusmrti 4/4, 4/6). But it does not mean that he
should not render service to others. He should serve others even the Siidra.
But he should not earn his living by service.
Verse 44] SM>HAKA-SANJIvANI 1957
the greatest love, without having any responsibility. Here, the

eldest son is a Brahmana, while the youngest one, is a Siidra.
In fact, a man of a high caste, has to face difficulty in obeying
scriptural injunctions thoroughly, and so he attains salvation with
difficulty, while a man of lower caste attains Him easily. In this
context, there is a story in the VisnuPurana, Once several sages
went to Vedavyasa, in order to know his decision about the
relative superiority of castes (Varna). Vedavyasa received them
cordially and went to take a bath in the Ganges. While bathing
he uttered three times "Kaliyuga (Kali age), you are lucky;
Women, you are lucky; Siidras, you are lucky." When he came
back, the sages asked him how Kali age, women and siidras were
lucky. He answered, "In the Kali age, women and Siidras by
performing their duties, can attain salvation quickly, and easily."
One more point needs attention here. A man who works
for his selfish motive, does not deserve respect either in the
family, or society. So, is the case with Brahmanas. They have
not praised themselves in the scriptures, in order to prove
their superiority. Noble men always praise and respect, other
people. Brahmanas are respected and praised, for their virtue
of renunciation. So everyone, should give a serious thought to
this topic, and should not accuse saints, sages and Brahmanas,
who wrote the scriptures.
The fourfold order, of society (viz., Brahmana, Ksatriya,
Vaisya and the sudra) was created, according to divisions of
quality and work (Gitii 4/13). But even if a being, has to be born
in either a high womb, because of a boon etc., or low womb,
because of a curse etc., he acts according to the nature of the
previous birth. It is because of this factor, that persons such as
Dhundhukari etc., in spite of being born in high wombs, perform
evil actions while persons, such as Vidura, Kabira and Raidasa
etc., in spite of being born, in low wombs perform virtuous deeds
and become great men.
Today, we should try to get rid of personal and social evils,
which are against ordinances of scriptures, by discrimination, good

company and study of scriptures. We should make our life pure
and holy, so that we may attain, the aim of human life.
Link:-The Lord in the next two verses, explains why a man

should perform; his natural duties.
~~~:·~~~:I
~:~~~d~Olll~~11
sve sve karmanyabhiratah samsiddhim labhate narah .
svakarmaniratah siddhiriJ. yatha vindati tacchrnu
Devoted to his own inherent duty, man attains perfection (God-
realization). How he, devoted to his own duty, attains perfection,
that thou hear now. 45
Comment:-
'Sve sve karmanyabhlratah samstddhim labhate narah's--A
study of the Gila reveals, that a man's nature, may lead him
to salvation if he remains free from attachment and aversion,
as well as fruit of action. If a man performs his natural duties
scrupulously, without self-interest and attachment, the impetus
to action calms down, and he becomes detached from objects
and actions etc. So a striver, gets established in the self, which
is natural. Then, he is naturally attracted towards the Lord. A
man, should perform his duty promptly and enthusiastically,
for the welfare of others. By. doing so, he experiences a sort of
pleasure, called, 'Abhirati', for action. But if an act is done with
attachment, having an eye on its return-this is called 'Asakti',
for action. The former leads him to perfection (salvation), while
the latter leads him to bondage.
In this context in 'Sve sve karmani', 'Svakarmana
tamabhyarcya', 'Svabhavaniyatarn karma' and 'Sahajarn karma'
etc., the term 'Karma' (action) has been used, in singular number.
It means that if a man performs an action or several actions
Verse 45] SADHAKA-sM'uIvANI 1959
promptly and enthusiastically, in order to realize God, and all

his actions merge, in that aim of God-realization. It means, that
all of these are conducive to God-realization. The Ganges having
risen in the Himalayas, flows to the Ganga-Sagara. On the way
several streams, drains and small rivers, join it and they become
the Ganges. Similarly, all the actions of a person, whose aim is
to attain God, join that aim. But, he who is attached to action
and who has a desire for several rewards, by performing action
or several actions, instead of God-realization, the intellect of
such an undecided person, is scattered in many directions, and is
endlessly diffused (Gita 2/41) and he cannot attain, perfection.
'Svakarmanlratah siddhirit yatha vindati tacchrnuv--The
Lord, exhorts Arjuna to hear from Him and grasp properly,
how a man, who is devoted to his duty, attains perfection
(God-realization).
Even a servant, who is paid wages, renders service to his
master, even when his service is limited to actions and fixed
hours. But it cannot be called, real service. When a man considers
others venerable, either through birth, learning, caste or stage of
life, capability, status or virtues, he has only one central idea,
how they should get comfort, and how they should be pleased.
To render service to them, according to their will and taste, for
their pleasure is called, real service. The servant, in such service
has no self-interest and ego. He looks, only at the interest of the
people, he has to serve-this is real service. Real service involves
the feelings, of a devotee. His only aim is to please the Lord,
keeping in mind only His taste. The same service, if rendered
with hearty devotion, becomes adoration. Smearing the forehead
with sandalwood paste, offering flowers, garlanding and offering
of prayers, and praises and such other activities of devotion,
are included in adoration. When a devotee, either beholds his
master, or the Lord, touches His feet, his body is thrilled, and
he feels much delighted. When he is thrilled, there may be a bit

of slackness in his service to his master, (preceptor or the Lord),
but it purifies his heart and enables him to behold the Lord or
to realize Him. When, this devotion enhances, a devotee attains
God-realization immediately. Such a devotee, always thinks how
to provide happiness and comfort, to his master, preceptor or
God, without thinking of his own happiness and comfort, at all.
By doing so, he is highly delighted.
All the activities of such a devotee, whether these are
performed, with his physical, subtle or causal body, become
worship of the Lord. Even his daily routine, and his eating,
drinking etc., becomes the material for his worship.
As a follower of the Discipline of Knowledge, always thinks,
that he does nothing, similarly a staunch devotee worships, God
by performing several duties, only for God's sake, and in that
state, his egoistic notion, is renounced.
Appendix-Besides the inherent duty according to one's
Varna (social order), whatever other duties have been accepted
by a man, all of them should also be included within 'sve sve
karmani'. As a man adopts the profession of a lawyer, a servant,
a teacher or a physician etc., the discharge of that duty justly
in a loving, respectful and selfless manner is also 'svakarma'
(own duty) for him.
When a man performs an action with the sense of selfishness,
partiality and desire etc., it is called 'iisakti' (attachment). But
if he performs an action in a loving manner, without the desire
for fruit and for the welfare of others, it is called 'abhirati'. The
Lord has negated 'attachment' in actions-'na karmasvanusajjate'
(Gita 6/4). If a man has neither the superiority complex nor the
inferiority complex, on the basis of his caste, but performs his
duty properly, just like the part of a machine (watch), and does
not blame and humiliate others, and is not proud of himself,
then it is 'abhirati'.
In fact an action (duty) is not important but it is the 'attitude'
Verse 46] . SADHAKA-SAI'UIVANI 1961
which is predominant. If the doer of an action has the pure

feeling, it will lead him to salvation, though he may belong to
any 'varna'. In performing an action there is predominance of
'varna' while in 'feeling' there is predominance of the divine
nature or the demoniac nature. Therefore all the people can be
endowed with the divine or the demoniac nature without the
distinction of 'varna'. Divine nature leads to salvation and the
demoniac nature is conducive to bondage. Therefore even if a
Brahmana is boastful of his hight varna, he will be endowed
with the demoniac nature viz., he will have a downfall-
niea mea saba tara gaye, rama bhajana lavaIina
jati ke abhimana se, 4iibe sabhi kulina
(The people of low castes who remained engrossed in the
worship to God attained salvation while all the people belonging
to the high caste because of their pride were ruined).
yatal} pravrttirbhtitanam yena sarvamidam tatarn

svakarmana tarnabhyarcya siddhim vindati manavah
He from Whom all beings emanate and by Whom all this is
pervaded-by worshippingHim, through the performance of one's
own duty, man attains perfection. 46
Comment:-
'Yatah pravrttirbhiitanfuit yena sarvamidarit tatam'-The
Lord, from Whom the entire universe emanates, Who conducts
it, Who is the creator, base and illuminator of all beings, and
objects, Who pervades all, Who existed, before the creation of
infinite universes, and will exist, when all the universes perish
and Who pervades infinite universes, should be worshipped,
through the performance of one's own duty, according to one's
Varna (Caste).
'Svakarmana tamabhyarcya'-According to Manusmrti (code

of Manu), the six duties of a 'Brahmans, are-study, teaching,
performance of religious sacrifice, performing it, for others as
a priest, accepting charity and offering charity. Out of these,
teaching, performing religious sacrifice for others as a priest, and
accepting charity-these three are the means of his living, while
study, performance of religious sacrifice and offering charity, are
his duties. Through these six duties, as well as through the nine
duties mentioned in the verse forty-two of this chapter, and also
through other activities such as eating, drinking, going, sleeping
etc., he should worship, the Lord Who pervades all beings. It means,
that he should serve all beings, regarding them as the manifestation
of the Lord, to please Him, without expecting any reward.
Similarly, protection of subjects, offering charity, performance
of religious sacrifice, study and detachment from sensual
pleasures-these five, are the duties of a Ksatriya, mentioned
in the code of Manu. A Ksatriya, through these five duties, and
seven duties, mentioned in the forty-third verse of this chapter,
as well as through the activities of daily routine, such as eating,
drinking etc., should worship the Lord, Who has manifested
himself, as beings.
A Vaisya, through religious sacrifice, study, offering charity,
charging interest, agriculture, cattle-rearing and trade, and all
other activities, should worship the all-pervading Lord. Similarly,
a Siidra through service and all other activities, should worship
the all-pervading Lord, without expecting any reward.
All the duties of men, mentioned in the scriptures, according
to their Varna (Caste or Social order) and asrama (stage of life),
are meant, to worship the cosmic form of the Lord. If a striver,
while performing his activities, thinks that he is worshipping
the Lord, with his activities, all those activities are included
in the worship of the Lord. Grandfather Bhisma, on the battle-
field worshipped Lord Krsna, with arrows, through his duty of
a warrior. With his arrows Lord Krsna's armour was broken,
He was injured and it became difficult for Him, to hold the

bridle of the horse of the chariot. At the last moment of his life,
Bhisma thinks of the same Lord and concentrates his mind on
Him-s-t'Let my mind and intellect, concentrate on Lord Krsna,
Whose armour was broken, with my sharp arrows, Whose- body
is injured, Whose face is adorned with perspiration, because of
exertion, and Whose beautiful curl, is stained with dust raised
by the gallop of horses. rI
A striver, should worship the Lord, through mundane and

spiritual activities, but he should not be attached, either to the
activities or the instruments and means, by which they are
performed because attachment (a sense of mineness) makes
things impure and polluted, and so they cannot be offered to
God; they can't be used for His worship. So a striver, should
think that whatever he possesses, belongs to the omnipresent
Lord, and he as His instrument, has to worship Him with the
resources bestowed upon him, by Him. Thus all his activities,
become worship to the Lord, otherwise not.
'Siddhiril vindati manavah'<-It means, that a person who
worships the Lord, through the performance of his own duty,
by being free from his connection with Prakrti (Nature), gets
established, in the self. Then because of past influence, of his
surrender to the Lord, his exclusive devotion to the Lord, is
aroused. In thatcase,nothing furtherremains to be achieved by him.
Here, the term 'Manavah' (man), stands not only for
Brahrnanas, Ksatriyas, Vaisyas, Sudras, or for celibates, house-
holders, people of retired order, and renounced order, but also
for, all the people of different religions and sects etc., such as
Hindus, Muslims, Christians, Bauddhas, Parsees and Jews etc.
As a mother becomes pleased with the different activities, of her
sons, similarly the Lord is pleased, with the activities of men,
by regarding those activities as worship to Him.
Lord Krsna, in the seventieth verse of this chapter declares,
"He who studies this sacred dialogue of ours, by him, I shall
1964 SR~BHAGAVADGITA [Chapterl8
be worshipped through the sacrifice of knowledge (wisdom),

so I hold." It shows that if a person studies the Gita, the Lord
considers it, as His worship. Similarly, when a person, by having
a disinclination for the perishable world, has an inclination for
the Lord, He accepts it as worship, to Him.
Through Karmayoga (the Discipline of Action), a devotee is
detached from matter, while through Bhaktiyoga (the Discipline
of Devotion), he has an inclination for God. A Karmayogi,
serves the world with his body, senses, mind and intellect by
abandoning his selfishness, pride and desire. By doing so, the
flow of his actions is towards the world and the impetus to act,
calms down, his assumed attachment,to these things is renounced,
and his natural detachment, is revealed.
A devotee, following the Discipline of Devotion, worships
the Lord through the performance of his natural duties, as well
as, the spiritual duties, such as chanting His name, meditation and
adoration etc. Thus, he develops an inclination for God, having
a disinclination for Matter, and his love for Him enhances.
A devotee, from the outset surrenders himself to God
exclusively. So all his mundane and spiritual activities, are
automatically surrendered to Him. Outwardly, mundane activities
seem different, from the spiritual ones, but actually, there is no
difference between the two.
At last, a Karmayogi and a Jfianayogi, also become one.
As a Karmayogi, becomes detached by serving the world,
having no selfishness, pride and desire, so does a Jfianayogi,
through knowledge (wisdom), offer all his activities to prakrti
(nature) and become, detached.* Thus, both of them become
* It is inevitable for all the strivers whether they follow the Discipline
of Action or that of Knowledge or of Devotion to get detached from the world.
In the Glta there is mention of this detachment for a Karmayogi in 5111, for
a Jfianayogi in 18/26 and for a Bhaktiyogi in 11/55.
Verse 46] SADHAKA-SAIIlJIvANI 1965
free from the bondage of actions. The actions of a Karmayogi,

are dissolved entirely (GiHi 4/23) while the fire of knowledge,
reduces all actions of a Jfianayogi, to ashes (Gita 4/37). Thus
he gets freedom. If he does not enjoy this freedom, he becomes
totally indifferent to this freedom. Then by God's grace, divine
love can be revealed in him.
Appendix-Here the meaning of the term 'pravrttih' used
in the expression 'yatah pravrttirbhiitanam' should be taken as
'origination' (emanation) because all beings do originate from
God but actions do not emanate from God. An action (activity)
emanates from the mode of passion-'lobhal). pravrttirarambhah'
(Gita 14/12). The term 'pravrtti' in the fourth verse of the fifteenth
chapter also has been used in the sense of origination-'yatal).
pravrttih prasrta purani'.
This universe is the first incarnation of God-s-tadyo'vararah
purusah parasya' (Srimadbha. 2/6/41). Therefore this world is an
idol of God. As in an idol we worship God, we offer flowers,
we apply sandalwood paste viz., we instead of worshipping the
idol, worship God; similarly we have to worship God in the
form of this world with each and every action of ours. The
audience should worship the orator by listening to Him, the
orator should worship the listener by his speech or by his spiritual
discourse-thus all beings should worship one another through
the performance of their duty. They should have an eye on God
rather than on 'varna' such as Brahmana and Ksatriya etc. The
sages and saints did obeisance to Lord Rama by regarding Him
as God rather than a Ksatriya when he was sent into exile. The
important fact in worship is-all is God's and it is only for Him.
As we worship the holy Ganges with the Ganges-water, similarly
we have to worship God with the things bestowed upon us by
Him. In fact performance of all actions is worship only to God,
we have to rectify our error of regarding it for us. Having offered
the God's things to Him, our selfishness, pleasure-seeking nature,
and desire for fruit, will be wiped out; and having accepted our
power (strength) as only God's, our sense of doership will also

be destroyed and we shall attain God.
The worship to the world by regarding it as the manifestation
of God, is highly prized than the worship to an idol of God. The
reason is that if an idol of God is worshipped, the idol does not
appear to be pleased, but if service is rendered to beings, they
clearly appear to be pleased.
If human beings are served by regarding them as the
manifestation of God with actions and objects, the universe
will disappear and only God will remain viz., 'All is God'-it
will be realized, As in a rope when the illusion of a snake is
wiped out, the snake ceases to be but the rope certainly remains;
similarly when in God, the illusion of the existence of the world
is wiped out, then the world in the form of the world disappears,
and it remains as the manifestation of God. The reason is that
the existence of the world is merely an assumption but 'God
exists'-this is reality.
In Srimadbhagavata, the Lord declares-
naresvabhlksnam madbhavam pumso bhavayato'cirat
spardhasuyatiraskarah sahaIikara viyanti hi
"When a devotee regards all women and men as My
manifestation and he beholds Me in them*, then very quickly
evils such as envy, fault-finding, contempt etc., including egoism
are removed."
The Lord in the Gita declares-s-tahamatma gudakesa
sarvabhiitasayasthitah' (10/20)-"1 am 'the Self' seated in the
hearts of all beings." Therefore if we serve any being, respect
him, and greet him with pleasure and hospitality, by regarding
him as the manifestation of God, it will be service to God.
* The reason of beholding God in men and women is that we mostly
perceive virtues and vices in men and women, so we don't perceive that they
are the manifestations of God. Therefore when we instead of perceiving virtues
and vices in them, will behold only God in all beings and objects, we'll easily
regard them as the manifestations of God.
Similarly if we disrespect and humiliate any being, it will be

disrespect and humiliation to God only-'karsayantah sarirastham
bhiitagramama cetasah' (17/6).
As in the path of knowledge, the modes are acting on the
modes ('guI.J.a gunesu vartante'), similarly in the path of devotion,
God is being worshipped by God's things. But there is a vast
difference between the two. In 'gUI.J.a gunesu vartante' there is
predominance of matter (non-Self) which a striver, following the
path of knowledge, disowns but in 'svakarmana tamabhyarcya',
there is predominance of the sentient (the divinity) which the
striver, following the path of devotion, owns. Therefore in the
path of devotion, inertness is wiped out, the universe in the
form of the universe is concealed, and it is revealed as God
because in fact it is only God. If the universe appears as the
universe to a striver, he should serve it, and if it appears as the
manifestation of God, he should worship Him. He should do
nothing for himself. Performance of action for one's own sake,
is 'bondage'; for the sake of the world, is 'service' and for
God's sake, is 'worship'.
Link:-The Lord, in the next two verses, explains that a

striver, need not lose heart, while worshipping the Lord through
the performance of his duty, even if there remains any defect,
in his performance.
~fCllOl:_1
~CJilf~~II~\911
sreyansvadharmc vigunah paradharmatsvanusthitat
svabhavaniyatam karma kurvannapnoti kilbisam
Better is one's own duty (dharma), though devoid of
merit than the duty (dharma) of another even if well-
performed. He who carries out the duty ordained, by his own
nature, incurs no sin. 47
1968 SRnAADBHAGAVADGITA [Chapter 18
Comment:-
'Sreyansvadharmo vigul}al} paradharmatsvanusthltdt'-c- Here,
the term 'Svadhanna', denotes one's duty according to one's
Varna (Caste):
A man, having an aim of God-realization, has to perform
his duty, according to what he thinks, himself to be. If he thinks
that he is a man, he has to perform his duty as a man. If he
thinks that he is a teacher, or a student, he has to teach or study.
Similarly if he holds, that he is a striver, a devotee, or a seeker
of knowledge, he has to practise spiritual discipline, devotion or
seek knowledge, whole-heartedly.
Similarly, a man has to perform his duty, according to his
varna (caste) and asrama (stage of life). A Brahmana's duties,
are-performance of religious sacrifice accepting charity, and
teaching etc., in order to earn his living. For a Ksatriya, fighting
and authority, for a Vaisya agriculture, cow-rearing and trade,
and for a Sudra service, are the duties to earn their living. One's
own duty, even though devoid of merit, is better than the duty
of others. The duties prescribed by the scriptures, for persons
of a particular Varna, is 'Svadhanna' (one's own duty), while
the same duty for people of other Vamas, castes is, Paradhanna
(Duties of others). Performing religious sacrifice, for others as a
priest, and taking charity etc., are a Brahmana's own duties, as
these are sanctioned by scriptures for him, but the same duties
are Paradhanna, for the Ksatriyas, the Vaisyas and the Sfidras,
as these are forbidden by scriptures, for them. But, at the time
of extreme distress, duties which are forbidden, by scriptures,
become duties, for people, of all varnas (castes). For example,
a Brahmana can earn his living by agriculture, and trade etc.,
which are duties of a Vaisya, at the time of extreme distress.*
*At the time of distress a Brahmana can earn his living through the
profession of a Ksatriya and at the time of extreme distress through the profession
of a Vaisya. But a Brahmana should plough the land with two bullocks instead
of one and work in the field in the morning and evening when it is cool.
Moreover, he should not deal in sugar, butter, oil and salt etc.
Verse 47] 1969
As far as the natural duties, such as serenity and self-

control etc., of a Brahmana, are concerned, these are duties,
for all members belonging to the four Vamas, because they are
prescribed by scriptures, for all of them.
God-realization, is the only aim of human life. So every
human being is a striver, therefore he has to cultivate all the
divine traits, in him by renouncing demoniac ones. Everyone
is free and strong, enough to abandon demoniac traits, and to
develop divine ones. Noone is dependent, weak and ineligible,
in it. According to their temperaments, different persons may
possess different divine traits. A person may have predominance
of forgiveness, in his nature, in another, person there may be
forgiveness only, on asking for it. In some other person, there
may be predominance of compassion, while in another there may
be compassion, on thought. Such differences may exist.
'Svabhavaniyatam karma kurvannapnoti kilbisam'-In
scriptures, two kinds of actions, are mentioned-prescribed and
prohibited. Out of the prescribed actions, those actions which
are performed according to one's caste (Varna), or stage of life
(.Asrama) time, and circumstances etc., are called 'Niyata Karma'.
One's nature,· is formed according to three modes of
nature-s-of goodness (sattva), of passion (rajasa) and of ignorance
(tamasa). Actions which are performed according to that nature,
are called 'Svabhavaniyata Karma'. These are also known as
natural duties--duties born of nature, one's own duties and
innate duties etc.
A being is born, in a particular varna (caste)· according to
qualities and actions, of his previous birth. Though actions perish,
but their impression (samskara) continues. So in life one is born
with that nature, which he inherits. The Lord (in Gita 18/48)
declares, that though all undertakings are tainted with blemish,
yet a person should perform his duty, according to his Varna
Similarly a Ksatriya can earn his living through the profession of a Vaisya
and a Vaisya through the profession of a Siidra.
(caste) as sanctioned in the scriptures, for the welfare of others,

by giving up his selfishness and pride. By doing so, he incurs
no sin. Similarly he, who performs actions, for the maintenance
of the body alone, incurs no sin (Gila 4/21).
Now a doubt arises, whether a person born in the family of a
butcher, shouldnot abandon his duty of slaughtering animals? Does
a butcher not incur, sin? Can he attain salvation, by performing
such a forbidden action?
The explanation is, that natural duty is that which is not
forbidden, and which is not harmful to anyone. The actions
which are harmful or injurious to others, cannot be called, one's
natural duties. These are performed out of attachment and desire.
A forbidden action, is always evil and so it must be abandoned,
because it is a demoniac trait, while virtuous actions, are divine
traits. A man, may have a mere thought of committing evil,
because of past impressions, but that thought cannot compel
him, to perform evil actions. That inclination, can be rooted
out, through discrimination, virtuous thoughts, good company
and study of scriptures etc. Reasoning also reveals, that no one
wants to be injured and slaughtered. So none has a right to injure
and slaughter, others. If a person wants other persons to do good
to him, he should also do good, to others. The scriptures also
reveal, that any sin or unjust action, is not natural, it is born of
an evil. In the third chapter, Arjuna asked Lord Krsna, "Impelled
by what does a man, commit sin, even involuntarily as though
driven by force?" The LOrd replied, "It is desire, it is anger, born
of the mode of passion, which impels a man to commit sins"
(3/36-37). Actions which are performed, out of desire, wrath,
selfishness, and pride, are not pure, but are impure.
Actions, which are performed, in order to attain God, are
not defective, even though they may be different, for people
of different castes. Having realized God, a Brahmana will
Verse 471 SADHAKA-SAN'JIVANI 1971
observe purity and sanctity in the preparation of food, and

in having it. But a person of a low caste, having realized
God, will not observe purity and sanctity, like a Brahmana,
He will eat food which is left on the plate, after a meal while
a Brahmana, will not eat it. So actions of the liberated souls,
are faultless. Their nature is pure, because they are free, from
either attachment or aversion.
A man, is bomin the family of a butcher, in order to reap the
fruit of his sinful actions. He is not born there, to commit sins.
In the Yogadarsana (one of the six schools of Hindu philosophy),
sinful action bears fruit, in the form of caste, age and suffering, but
it does not force that man to perform new sinful actions, (2/13).
He is free in performing actions. If his heart becomes pure, he
cannot slaughter animals. A person, asked a saint, "What should
a butcher, who considers slaughtering animals his profession,
do?" The saint replied, "If he goes on chanting the name of the
Lord, with sanctity, for three years, he will find himself unable
to perform, his duty as a butcher. He will scorn his action and
then, he will give it up." He will not be able to slaughter animals,
if he wants to realize God, from his heart, because his heart
will change and virtues, will be revealed in him.
In the Ramacaritamanasa Lord Rama says, to Sabari, "Listen
to the nine kinds of devotion which I am going to describe"
(3/35/4). Afterwards He declared, "You very well possess, all
kinds of devotion" (3/36/4). It means that Sabari did not know
the nine kinds, of devotion, though she possessed all of them.
Through adoration, meditation and good company, we develop
virtues, which we are not aware of. So a man, should make his
nature pure, and he is capable, of making it pure. He finds himself
incapable, because of his attachment to mundane pleasure and
prosperity. Those who hold discourses to preach others, can't
be virtuous, unless they themselves translate those preachings,
into practice, by making their nature pure, having the aim of
God-realization.
The Lord, has bestowed this human body, so that human

beings may attain salvation, by purifying their nature. They can
purify their nature, it is neither impossible nor difficult. This
human body, has been called the gateway to salvation (Manasa
7/43/4). Had it been impossible, to purify nature, how could this
human body have been called, the gateway to salvation? There is
no use of this human life, if a man cannot purify his nature.
Appendix-By performing one's own duty there can be sin
but the striver cannot incur this sin-e-tkurvannapnoti kilbisam'.
In incurring sin the main cause is the 'feeling' rather than
an 'action'. Therefore sin is incurred, not by actions but by
selfishness and pride.
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sahajarit karma kaunteya sadosamapi na tyajet
sarvarambha hi dosena dhiimenagnirivavrml}
One should not abandon, 0 Arjuna, one's innate duty, even
though it may have flaws, for all undertakings are clouded by
defects, as fire is by smoke. 48
Comment:-
[In the preceding verse, the Lord declared, " He who performs
his duty ordained by his own nature, incurs no sin." It means that
duty ordained by one's own nature, also involves sin. Therefore,
the Lord declares, "The natural duties, even though defective,
should not be abandoned, because all of these are clouded by
defects, as fire by smoke. "]
'SahajariJ. karma kaunteya sadosamapi na tyajet'-The
duties ordained by one's own nature, are called innate duties.
A Brahmans's innate duties, are serenity and self-control etc.,
a Ksatriya's heroism and vigour etc., a Vaisya's agriculture and
cattle-rearing etc., and a Sfidra's, service.
Duties ordained by one's own nature, have the following

defects:-
(1) God and the soul, His fragment, both are one's own (Sva),
while Prakrti (Matter) and its evolute, body etc., are different
(Para). But the self, a fragment of God, being overpowered by
Prakrti, becomes a slave to it. In other words, all activities are
taking place in nature. But, the self by assuming affinity with
Nature holds, that they are taking place in him. Thus, he becomes
a slave to it. To be such a slave, is a great mistake.
(2) Every action involves violence, in one way or the other.
(3) Action which is desirable to one, is undesirable to
someone else. This undesirability, is a defect.
(4) An action may not be performed well, because of
heedlessness or error.
A person, should not abandon his innate duty, even though it
may be defective. For example, a Ksatriya's or a Vaisya's actions,
are not to be as virtuous and polite, as those of a Brahmana.
But the Ksatriyas or the Vaisyas are not held responsible for
those defects and for violence, which their activities involve.
They derive benefit by performing these, because these are
sanctioned by scriptures and are easily performed, as they suit
their temperament.
Alms, is the means of a Brahmans's livelihood. It may seem
free from any defect but it is not. Suppose a beggar is standing
at the door of a householder, and another comes there. He is a
burden on the householder. There can be jealousy between the
two beggars. If food materials are not ready, the householder feels
sorry. Suppose, a householder does not want to offer anything, so
he suffers pain, after seeing the beggar. If he offers something,
he has to incur expenses. But, if the beggar or Brahmana, returns
empty-handed, the householder incurs sin. So he gets entangled,
in a dilemma. Thus, though alms involve a blot, yet a Brahmana,
should not abandon it.
A Ksatriya, has to kill warriors of the army of an enemy.
But he incurs no sin, because it is his innate duty, which is

prescribed by scriptures. Similarly, in agriculture, the duty of a
Vaisya involves, violence of several insects and germs. But a
Vaisya, incurs no sin, as it is his innate duty, which is sanctioned
by scriptures. So innate duties, should not be abandoned.
Though men, by performing innate duties, incur no sin,
how will those duties, lead to salvation? In fact, these are evil
propensities, such as desire, attachment, selfishness and pride,
which bind a man and because of which, a man incurs sin. So if
he performs duties for God's sake, by abandoningevil propensities,
without expecting any reward, he will not be bound.
'Sarvarambha hi dosena dhiimenagnirivavrtiil.t'-As, there
is smoke at the beginning, when fire is burnt, similarly, all
undertakings are enveloped by defects, as their performance
depends on incidents, circumstances and occasions etc., and these
may be undesirable for others. So, a man who performs these
duties without expecting any reward, incurs no sin. Therefore, the
Lord is saying to Arjuna, "Brother! It is thy duty, to wage war,
which you regard as dreadful, for there is nothing more welcome,
for a man of the warrior class, than a righteous war" (Gita 2/31).
Appendix-Because of the attachment to forbidden actions or
because of the enjoyment of pleasure against the ordinance of the
scripture, performance of actions, sanctioned by the scriptures,
seems difficult. In fact actions sanctioned by the scriptures are
innate and natural, they need no labour. From the forty-first
verse upto this verse the terms 'svakarma', 'svadharma' and
'sahaja karma' have been used. It proves that the Gita regards
'svakarma' (one's own duty), 'sahaja karma' (innate duty) as
'svadharma' (one's own duty). .
Actions which are sanctioned by the scriptures, are certainly
tainted with blemish; but if a striver has no desire, he does not
hanker after pleasures, then he is not tainted with blemish. It means
that whether the doer is tainted with blemish or not, depends on
his intention; as-if a surgeon has good intention, wants to serve
the patient rather than to earn money, while performing a surgical

operation, he cuts the part of the patient's body, yet he is not
tainted with blemish, but his act is regarded as virtuous because
he performs the operation selflessly for the good of the patient.
Link:-Now, the Lord while introducing the topic of

Siinkhyayoga, describes a man who is qualified to practise,
Sankhyayoga.
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asaktabuddhih sarvatra jitatma vlgatasprhah
naiskarmyasiddhlrh paramam sannyasenadhigacchati
He, whose intellect is unattached alround, who has subdued
his body, and from whom desire has fled-he, attains the supreme
state of non-action, through. Sfuikhyayoga, (the Discipline of
Knowledge). 49
Comment:-
Sannyasa (Sankhyayoga), is the means to attain, the supreme
state. Now, the Lord describes the three factors in the first half
of the verse which enable a man to practise Sankhyayoga (the
Discipline of Knowledge).
(1) 'AsaktabuddlliJ,.sarvatra'-His intellectremainsunattached,
to incidents, circumstances, things, actions and persons etc.
(2) 'Jitiitma'-He has conquered his body i.e., he is not
overpowered by heedlessness and indolence etc., rather he
overpowers these. He performs prescribed duties promptly, and
abstains from forbidden actions.
(3) 'Vfgatasprhah---He has no subtle desire, even to get the
bare necessities of life, such as water, food, clothes and shelter.
He is satisfied with, whatsoever, he gets.
It means that a striver, who wants to follow the Discipline
of Knowledge (Sankhyayoga), has to renounce his attachment
1976 SR~ADBHAGAVADGjTA [Chapter 18
to matter and then he is endowed with, the above-mentioned,

three qualities. If he is unattached, his body, senses and mind
are subdued, and when these are subdued, he becomes free, from
desire. Then, he becomes qualified to practise Sankhyayoga, (The
Discipline of Knowledge).
'Nalskarmyaslddhim paramam sannyasenadhlgacchatlv--Such a
man, whose intellect is unattached, everywhere, who has subdued
his self, from whom desire has fled-he by Sankhyayoga, attains
the supreme state viz., God-realization. The reason is, that actions
take place in prakrti (matter), not in the self. When a striver
(the self), has not the least attachment for that action, the action
or its fruit, does not affect him at all. So the natural state of
detachment, and actionlessness, is revealed.
Appendix- 'Naiskarmyasiddhi' means that an action should
become totally inaction, there should not remain the least affinity
with action; while performing an action; the striver should remain
untainted (detached)-'karmanyakarma yah pasyedakarmani ca
karma yah' (GWi 4/18). Non-performance of actions is not
'naiskarmya' (actionlessness) (Gita 3/4), but it is necessary for
a striver to perform action (Gita 6/3).
'Asaktabuddhih sarvatra jitatma vigatasprhah,-This is
attainment of perfection (peace) by Karmayoga (Gita 2nl), having
attained which a Karmayogi follows the path of knowledge (Gita
5/6) and attains the state of actionlessness by this path. In this way
by Karmayoga, only actionlessness (naiskarmyasiddhi) is attained
(the striver becomes free from the bondage of action) (Gita 3/4)
but by devotion he attains the supreme state of actionlessness
(parama naiskarmyasiddhi). Karmayoga and Jfianayoga are the
paths (ni~!:has)-'loke'smindvividha nistha' (3/3) but the supreme
state (para nistha) of Karmayoga-Jfianayoga will be attained only
by devotion-s-tnistha jfianasya ya para' (18/50). It means that
both 'parama naiskarmyasiddhi' and 'para nistha'-both are
attained only by devotion.
Verse 50l SADHAKA-SANiivANI 1977
Link:-Now, the Lord promises to discuss the process, through

which man attains the supreme state of actionlessness.
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siddhim prapto yatha brahrna tathapnoti nibodha me
samasenaiva kaunteya ni~tha jiianasya ya para
Know from Me, in brief, 0 Arjuna, how he, who has
attained perfection, (purification of the inner sense) attains
Brahma (the Eternal or the Absolute), that supreme state of
knowledge (joana). 50
Comment:-
'SiddhiriJ. prapto yatha brahma tathapnoti nibodha me'-Here,
the term 'Siddhim' (perfection), denotes purification of the
inner sense (viz., mind andheart), which was discussed in the
preceding verse, by the expressions 'Asaktabuddhih' (unattached
intellect), 'Jitatma' (subdued body) and 'vigatasprhah' (freedom
from desires). Such a person, whose inner sense is purified, has
no desire or attachment for anything, circumstance, or person.
Nothing, remains to be achieved by him. So it has been said,
that he has attained perfection.
A worldly person, thinks that he has attained perfection, if
his desires are satisfied, and he has attained accomplishments
(Siddhis), such as anima (that which makes a Yogi infinitely
small and invisible) etc. But in fact, this is not perfection,
because satisfaction (fulfilment), of one desire, gives birth to
other desires. These desires prolong and they bind him. Real
perfection, consists in total freedom, from desires.
A striver, who has attained perfection in the form of
purification of the inner sense, attains Brahma. Lord Kr~J.1a,
exhorts Arjuna, to hear from Him of the important factors, in
brief, because these are indispensable for a striver, who wants
to practise, the Sankhyayoga.
The term 'nibodha' (Know), denotes that in the Discipline

of Knowledge, action and material, are not so important, as is
knowledge. So the term 'Nibodha,' has been used here, as well
as in the thirteenth verse of this chapter, in connection with a
'Sankhyayogi'.
'Samasenaivakaunteya ni~tha jfianasya ya para'- 'Paranistha',
is the final stage of Sankhyayoga (the Discipline of Knowledge).
Lord K.r~I.J.a asks Arjuna, to know after hearing from Him in brief,
how a striver following the path of Knowledge, attains Brahma
(the Eternal), that supreme state of knowledge.
Appendix-Here the term 'siddhim' means complete
purification of the inner sense, having attained which a
Karmayogi can follow either the Path of Knowledge or the
Path of Devotion-
tavat karmani kurvita na nirvidyeta yavata
matkatha sravanadau va sraddha yavanna jayate
(Srimadbha, 11120/9)
"Actions should be performed by the time, there is detachment
(dispassion) from mundane pleasures or until there is faith in
listening to My pastime and divine strories and in their loud
chanting etc."
If a striver does not insist on anyone of the three disciplines
of Karma, Jfiana and Bhakti, then these are the 'means' as well
as the 'end'. As means, these three are different but as an end
all the three are one. Therefore in the Gita, the Lord in certain
references declared devotion as a means to achieve an end
which is knowledge (Self-realization)-'mayi cananyayogena
bhaktiravyabhicarini' (13/10), 'mam ca yo'vyabhicarena.....
brahma bhiiyaya kalpate' (14/26); and in other references
He declared Jfiana as a means to achieve Bhakti which is an
end-'sanniyamyendriyagramarn sarvatra........sarvabhiita hite
ratah' (12/4), 'brahmabhiitah prasannatma.........madbhaktirn
labhate param' (18/54).
The Lord by the expression 'svakarmana tamabhyarcyasiddhirn
vindati manavah' (18/46) declared the attainment (perfection) of

devotion by Karmayoga; and here He declares the perfection
of Jfianayoga viz., Self-realization through Karmayoga by the
expression 'siddhim prapto yatha brahma'. In the fifth chapter
also by the means of Karmayoga, quick perfection of Jfianayoga
viz., 'attainment ofthe Absolute' has been declared-'yoga yukto
munirbrahma nacirenadhigacchati' (5/6).
Link:-The Lord in the next three verses, describes the

virtues with which a striver, should be endowed, in order to
attain Brahma (the Eternal or the Absolute).
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buddhya visuddhaya yukto dhrtyatmanam niyamya ca
sabdadinvi~ayarilstyaktva ragadvesau vyudasya ca
viviktasevi laghvasi yatavakkayamanasah
dhyanayogaparo nityam vairagyam samupasritah
I
ahankaram balam darparn kamam krodhariI parigraham

vimucya nirmamah santo brahmabhtiyaya kalpate
Endowed with a pure intellect, firmly restraining the senses,
turning away from sound and other objects of senses, casting aside
attraction and aversion, dwelling in solitude, taking light diet,
controlling speech, body and mind, ever engaged in meditation and
concentration, resorting to dispassion, having abandoned egoism,
violence, arrogance, desire, anger, covetousness (accumulation),
devoid of the notion of mineness and tranquil in mlnd-s-such a
man, becomes qualified to attain Brahma. 51-53

Comment:-«
'Buddhya visuddhaya yuktal}.'-A striver of Sankhyayoga,
who wants to realize God, should be endowed with a pure or
Sattviki intellect, (Gita 18/30). There should be no doubt in
this intellect. In the Discipline of 'Sankhya', buddhi' (intellect),
is given priority. Discrimination, which is very essential for a
striver, is revealed in pure intellect. It is by this discrimination,
that he severs his connection with matter.
'Vairagyam samupasrital}.'-As worldly people depend, on
objects and persons, out of attachment or passion, a striver,
of Sankhyayoga, remains detached. He has no attachment for
worldly persons, and places etc., worldly and celestial pleasures,
have no charm for him.
'Viviktasevi'-Such a striver, has a natural inclination to live
in solitude.This inclination is, praiseworthy. But if a striver, does
not get such an opportunity to live in solitude, he should not be
perturbed. This perturbation, shows the importance of worldly
things, in his mind. This importance, causes further perturbation
of the mind, which is an obstacle to meditation. He should remain
equanimous, both in solitude, and at a crowded place.
Solitude, is conducive to concentration, meditation and
purification, of heart. But, it also provides a good opportunity
to drowsiness and relaxation. Moreover, a striver derives pleasure,
out of praise and honour, won through his residence in a lonely
place. These are stumbling blocks, to the progress of a striver.
So, he should be on guard, against them.
'Laghvasi'-A striver, should take regulated diet. He should
eat, those articles of food, which suits his body. Moreover, he
should not take too much food, he should eat, as much as, is
indispensable for the body. It should not be taken to nourish
the body, but only to satisfy hunger, like medicine. He should
take such food as is easily digestible and is suitable for spiritual
practice. It should also be pure or Sattvika.
Verse 51-53] SADHAKA-SMUIvAN! 1981
'Dhrtyatmanarh niyamya ca'-He should fmnly restrain, the

intellect from worldly temptations, and should not allow it to
deviate from the aim of God-realization. By such unswerving or
Sattvika firmness, (Gita 18/33) he should control his senses, and
should not let them run after worldly enjoyments, any time.
'Yatavakkayamanasah's--He should control his body, speech
and mind (Gita 17/14-16). He should not indulge his body, in
any futile pursuit, such as lottering here and there, and journey,
for pleasure etc. His speech, should be truthful, agreeable and
necessary, free from reproach and scandal etc. The mind, should be
utilized, in the thought of the Lord, rather than of the world.
Sabdadinvi~ayaritstyaktva'-A striver, should withdraw the
senses of sound, touch, form (sight), taste and smell from their
respective objects, because a striver whose senses are not turned
away from their objects, cannot practise meditation. If he enjoys
sense-objects, in an attached spirit, he will dwell on sense-objects,
during meditation, and he will not be able to meditate.
'Ragadvesau vyudasya ca'-A man, is attached to persons and
things regarding these, as useful for him. If anyone creates an
obstacle to the attainment of any worldly object, he automatically
hates him. If he is attached to something desirable, he has an
automatic aversion, to the undesirable one. A man, is bound both
by attachment and aversion, because he goes on thinking of the
two. So, he should cast aside attraction (attachment), and aversion.
'Dhyanayogaparo nityam'-A striver, should be ever engaged
in meditation, and concentration. During fixed hour of meditation,
he should practise meditation, while during the time he discharges
his professional and other practical duties, he should believe that
nothing else exists, besides, the Lord (GiHi 18/20).
,Ahankararh balam darpam kamam krodham parigraham
vimucya'-A person, has egoistic notion, by regarding himself
as superior to others, because of his virtues. It is called
'Ahankara'. The force to bring others under one's sway in a
wrongful manner, is called 'bala' (power). Vain consciousness, of
one's property and riches etc., is known as 'Darpa' (arrogance).

The desire for obtaining worldly pleasures, prosperity and
favourable circumstances, is 'Kama'. The feeling of excitement
or provocation, (a kind of hot sensation) to do wrong to others,
because these have been a stumbling block to our selfishness,
and pride is 'Krodha' (anger), Covetousness and accumulation
ofthings and objects, for enjoyment, is 'Parigraha'.* A striver,
abandons the above-mentioned egoism, force, arrogance, desire,
anger and covetousness.
'Nlrmamah--c'Nirmamah', is he who renounces a notion of
mineness, in things, body, mind and senses etc. In fact, things,
persons and our so-caIled bodies, were not ours, a hundred years
ago and will not remain ours, after a hundred years. We can
assume the persons as ours, in order to serve them, and we can
make the right use of the things, but it is wrong to regard these
as ours, forever. If we do not regard these as ours, we become
free, from the notion of mineness.
'Santal.t'-TranquiIlity of mind, is disturbed by assuming
affinity with, the world. If this affinity is renounced, a striver,
will remain tranquil in mind, because attachment or aversion,
disturbs peace of mind.
'Brahmabhuyaya kalpate'-A striver, who is devoid of the
notion of mineness, and is tranquil in mind, becomes qualified
to attain Brahma i.e., as soon as his affinity with the unreal, is
renounced, he becomes worthy of attaining, Brahma. The reason
is, that this affinity with the unreal, is an obstacle, to attainment
of Brahma viz., God-realization.
Link:-The Lord in the next verse explains the marks of

such a striver who becomes qualified to attain Brahma and also
* A celibate, a person of the retired order (Vanaprastha), and a man of

the renounced order (Sannyasi) must not accumulate objects and things. If a
householder accumulates objects and money etc., to render service to others,
that is also not 'Parigraha'.
points out what he attains further.
~: !I4'(4~I(qI"l~"l~1
~: ~~~~~II~~II
brahmabhutah prasannatma na socati na kaIik~ati
samah sarvesu bhiitesu madbhaktiriJ. labhate param
Having becomeone with Brahma, and being tranquil (cheerful)
in mind, he neither grieves nor desires, and regards all beings as
alike, he acquires supreme devotion for Me. 54
Comment:-
'Brahmabhiital}.'-When, mind does not attach importance to
the perishable, its evil propensities, such as egoism and pride,
etc., are renounced. Then man has no feeling of 'mine', for them.
Then, he does not accumulate or hoard things, for pleasure. When,
he is not attached to pleasure and prosperity etc., naturally the
mind becomes tranquil.
Thus, when a striver transcends the unreal, he becomes
qualified to attain Brahma. Then from his point of view he
becomes, one with Brahma and he realizes this fact, that he is
Brahma. This state is called 'Brahmabhiitah' here and in 5/24.
'Prasannatma'e-When mind attaches importance, to unreal
things, man desires to obtain those things. This desire, disturbs
peace of mind. But, when importance is not attached to unreal
things, a striver's mind, remains calm and cheerful. The reason
is, that in the eyes of such a Yogi, the world ceases to exist,
only Brahma exists.
'Na socati na kai:t~ati'-Such a Yogi, who has attained
oneness with Brahma, does not grieve at the heaviest loss, nor
does he crave for favourable circumstances. It means, that he
remains unruffled in perishable circumstances, because he does
not behold anything, other than Brahma.
'Samah sarvesu bhiltesu'-c-So long as, a striver does not
become free, from the pairs of opposites, such as pleasure and
pain, attachment and aversion etc., he cannot realize his identity,

with God. Without realizing his identity with Him, he cannot
regard, all beings as alike. But, as soon as, he becomes free from
the pairs of opposites, he realizes his oneness, with God. Then,
he has no separate personality or existence of his own, * and he
becomes one, with Him. Thus, he regards all beings as alike, in
the same way, as the Lord is alike to all beings (Gita 9/29). As
in a dream, everything is created by the mind, there is nothing
except mind. The mind exists in creation and creation exists,
in the mind. Similarly, God as Self, abides in all beings, and
all beings, exist in the Self (God) (Gita 6/29). This is, what the
Lord means, by 'Samah sarvesu bhiitesu'.
'Madbhaktirillabhate param'<-When a Yogi having realized
his identity with God, regards all beings alike, he has a unique
attraction, towards God and it enhances every moment. That
attraction has been called here 'Parabhakti', (Supreme devotion).
As, in the twenty-fourth verse of the fifth chapter, there
is mention that a Sfuikhyayogi, identified with Brahma, attains
Brahma Who is all Peace, similarly, a Yogi having realized his
identity with Brahma, attains supreme devotion, to Him.
Appendix-The striver, who follows the Path of Knowledge,
has latencies of devotion, does not insist on his opinion, does not
regard salvation the ultimate end, does not refute and censure
devotion, he is not satisfied with the attainment of salvation.
Therefore having attained salvation, he also attains devotion (love).
He who from his viewpoint holds that he is Brahma,
though actually he has not attained Brahma, for him the term
'brahmabhiitah' has been used. Being 'brahmabhiita' the Self
becomes identical in attributes with Brahma viz., he enters into
the Lord's Being-'mama sadharmyamagatah' (Gita 14/2). To
be identical in attributes with Brahma is salvation. Then he
merges (surrenders) himself in the all-pervading Lord of infinite
universes, the Supreme Soul and becomes verily the Lord's own
* When a man accepts his separate existence, it leads him to bondage.
Self (inseparable with Him)-'jiiiinI tvatmaiva me matarn' (Glta

7/18). This intimate relationship in which the devotee becomes
the Lord's own self viz., inseparable with Him, is the attainment
of 'para bhakti' (love which increases every moment).
In the Path of Knowledge, renunciation of matter is important
which is done by discrimination. When the matter is renounced
in the light of discrimination, the objects renounced may leave
their latent impression, which causes philosophical differences of
opinions. But having attained love, there is no latent impression
of the objects renounced, because a devotee renounces nothing
but he regards all objects and beings etc., as the manifestation
of God-'sadasaccaharn' (Gita 9/19). Love is not attained by the
use of discrimination but is attained by faith. In faith there is
dependence only on God's grace. Therefore the striver who has
the latent impression of devotion, the God's grace, does not let
him be satisfied with salvation, the relish of salvation (integral
relish) becomes insipid for him and by God's grace the relish
of love (infinite relish) is bestowed upon him.
The affmity with the world causes disquietude; therefore by
Karrnayoga, with the breach of affinity with the world, 'serene
bliss' is attained. By Jfianayoga a striver by getting established
in the Self, attains Bliss of the Self. In Bhaktiyoga by becoming
one with God, the devotee attains the Supreme Bliss viz., infmite
Bliss (love which enhances every moment).
Link:-In the next verse, the Lord points out, the reward
of supreme devotion.
~~ lIjClj;<;t:mft:q- dfC4d: I
mft md'i€l(11 ~j(CIj ~ dG'1;a'("l1l ~~ II
bhaktya mamabhijanati yavanyascasmi tattvatah
tato mam tattvato jiiatva vlsate tadanantaram
Through devotion he comes to know Me in essence (tattva),
1986 SRIMADBHAGA vADGITA [Chapter18
what and who I am; then having known Me in reality, he forthwith

merges unto Me. 55
Comment:-
'Bhaktyamamabhijanati'-When a striver, is attracted towards
God, he surrenders himself to Him and becomes one with Him.
He, has no separate existence of his own, his egoism, in its
subtle form also disappears. He attains supreme devotion, and
then he knows God, in truth.
When he realizes his identity with God, his affinity with the
world is renounced, but he has egoistic thoughts, in its subtle
form, by thinking, "I am Brahma, I am tranquil, I am free,
from modifications." Because of this subtle egoistic notion, his
individuality and dependence persist, because egoistic thought
is an evolute of prakrti (nature) and prakrti is different, from
the self. This egoism perishes after attaining supreme devotion.
As soon as, this egoism completely perishes, he knows God,
in truth.
'Yaviin'-At the beginning of the seventh chapter, the blessed
Lord said to Arjuna, "Listen how, practising Yoga, with mind
attached to Me, with complete dependence on Me, thou shalt
know Me, in full, without any doubt." The same fact, was pointed
out, at the end of the seventh chapter, when He declared, "Those
who, having taken refuge in Me, strive for deliverance from old
age and death, know Brahma (the Absolute), Adhyatma (the entire
self), entire field of action (i.e., they know Him as attributeless)
and also My integral being, comprising Adhibhuta (material field),
Adhidaiva (Brahma) and Adhiyajiia (the unmanifest Divinity
dwelling in the hearts of all beings as their witness) (i.e., they
know Him endowed with attributes)."
Besides knowing Him, as attributeless and endowed with
attributes, they also know Him in His other forms, such as Rama,
Krsna, Siva, Ganesa and Sun etc. Thus he knows what He is.
'Yascasmi tattvatah'<-A devotee, comes to know, that God
is one, but He manifests Himself in different forms, again and
again, according to the feelings of devotees. Thus, though a

devotee calls a particular form of the Lord, his favourite Deity,
He is one and the same in all the different forms.
'Tato mam tattvato jiiatva vlsate tadanantaram'-Having
known the Lord in reality he immediately enters into Him i.e.,
attains Him and knows the truth, about Him. This is perfection,
and this is, the fruitfulness of human life.
A man (soul), is automatically attracted towards God. But,
when he assumeshis affinity with prakrti (matter),he is disinclined
from God, and is inclined to the world. Then this very attraction
is called lust, desire, hope or ambition etc.
The thing that is desired, is perishableand kaleidoscopic, while
the self is, eternal and unchanging. But he by identifying himself
with prakrti, is attracted towards the changeable. This attraction
or attachment, leads him to the cycle of birth and death. But, if
he practises anyone of the disciplines of Action, Knowledge or
Devotion, he can be free, from this cycle of birth and death. If
serious thought is given to these three disciplines, it is found, that
in all the three, there is devotion for God. In the Discipline of
Action, there is devotion to duty (18/45). (This devotion to duty,
is at last changed into devotion to the self (2/55, 3/17) and in the
case of a man, who has past impressions (sarnskara) of devotion
for God, his devotion to duty, is transformed, into his devotion
for God.) In the Discipline of Knowledge, this devotion is to
the self (5/24) and in the Discipline of Devotion, this devotion
is for God (10/9).* Though in all the three disciplines, there is
devotion to duty or self or God but in Gila devotion for God,
has been specially glorifIed.
* When a man regards a thing as his own, he is automatically attracted
towards it. God has been ours, since time immemorial. If we realize this fact,
we shall be automatically attracted, towards Him. That attraction will provide
eternal and unique bliss to us. Then, we shall be free from all evil propensities,
such as desire, anger, greed, pride and envy etc. All evils are born, because
spiritual bliss, has not been attained.
A. Yogi (who is equanimous), is superior to ascetics, men

of knowledge and men of rituals (GWi 6/46). It means, that a
Yogi, who has links with prakrti (matter), in spite of observing
austerities, possessing knowledge of scriptures and performing
Vedic rituals, such as holy sacrifice, offering charity and going
on pilgrimages, etc., receives a perishable reward, while a Yogi,
attains spiritual realization. Therefore, he is superior to the other
three. The Lord, further points out, that even among Yogis, the
greatest is a devotee (bhakta), (Gita 6/47). In this context, a
Bhaktiyogi, knows Him fully. A Sankhyayogi, through supreme
devotion, knows Him, fully. The same description of His full
form is represented by the term, 'Yavan, '*
At the beginning of this topic, the Lord promised to explain,
how a man endowed with pure intellect, attains Brahma. He
explained, that a striver engaged in meditation and concentration,
resorts to dispassion. Then, being free from egoism and mineness,
he attains tranquillity. One, who is tranquil in mind, becomes
qualified to attain Brahma. In that state, the pairs of opposites,
such as attachment and aversion, pleasure and pain, born of
his affinity with the world, totally perish. Then, he regards, all
beings alike and afterwards that he attains, supreme devotion.
A man (the soul), has developed a disinclination for God, by having
attachment for perishable things and persons etc. But, still he has an inclination
for Him, as in distress and adversity, he invokes Him for help and protection.
*The term 'Yavan' (what He is) has been explained, in 7/19 with the
declaration 'All this is God.' The same eternal Lord has been explained by
distinguishing the real from the unreal, higher and lower natures, spirit (soul)
and nature (Prakrti), the knower of the field and the field and also beyond the
real and the unreal (11/37). The same eternal Lord, has been explained giving
three forms-higher, lower natures and 'I' (7/5-6), the knower of the field,
the field and 'Me' (13/1-2), the imperishable, the perishable and the Supreme
Person (15/16-17). Again each of these three, has been divided into two-lower
nature, into actions and things, higher nature into spirit and Brahma (the creator)
and 'I' into attributeless, and endowed with attributes.
It can be explained by an illustration. Water can have six different
forms-atom as attributeless Brahma, vapour as God with attributes, cloud as
Brahma, drops as common embodied soul, rain as action of creation and ice
as element (earth, air, water and fire etc.).
That supreme devotion, is true love. Through that supreme

devotion or true love, he knows Brahma fully and forthwith
enters into Him.
A striver, through exclusive devotion can know Him in
essence, can see Him, and can even, enter into Him (Gita 11/54)
while a Sankhyayogi, can know Brahma in essence, can enter
into Him, but the Lord is not bound to reveal His vision before
Him, because he has no desire to behold Him. But it does not
mean that he is in anyway inferior to the striver who through
exclusive devotion can behold Him.
Here, entrance into Him, is that attachment to love which
is inexpressible and which is said to enhance, every moment.*
This love, is the state of perfection, in which nothing remains
to be known, nothing remains to be done, and nothing further
to be achieved. So, such a Yogi, has neither attachment for
action, nor curiosity to know, or hope to live, or fear to die,
nor greed, to receive.
Until he attains supreme devotion even having become one
with Brahma, he possesses, a subtle egoistic notion, that he is
Brahma. But this notion does not lead him, to the cycle of birth
and death, unless he is attached to modes of nature. Attachment
to the modes, is the cause of his birth, in good and evil wombs
(Gita 13/21). For example, when a man awakes from sound
sleep, first of all he thinks 'I am'. Through this thought he is
attached to his name, form, caste, place and time etc. This egoistic
notion, becomes the cause of his good and evil actions. Thus, he
follows a cycle of birth and death. But, when he attains supreme
devotion, this subtle egoistic notion, is renounced. A striver,
of high rank, who has become one with Brahma, sees the one
Imperishable Being, in all existence (18120). But, so long as,
he has affinity with the mode of goodness, after awaking from
sleep, he thinks 'I am Brahma' or 'All is God'. It means, that
*This love is free from attributes and desires, it enhances every moment,
it cannot be divided, it is the subtlest and it can only be experienced.
during sleep, he forgets this fact and he remembers it, when

he awakes. When he transcends, the three modes of nature, he
realizes, that he is free from the state of sleep and wakefulness,
because both of these take place in nature, while he (the self)
ever remains, the same. So, such a liberated soul, is neither
attached to illumination (wakefulness) and delusion (sleep), nor
has an aversion, for them (14/22).
Appendix-'What (as much) I am and who I am' (yavan
yascasmij-i-this statement pertains only to God endowed
with attributes because 'yavan-tavan' cannot be applicable to
attributeless Brahma, it can be applicable only to God endowed
with attributes. In 'catuhsloki' (consisting of four verses) Bhagavata
also the Lord while using the term 'yavan' said to Brahma-s-
yavanaharil yathabhavo yadrupagunakarmakah
tathaiva tattva vijiianamastu te madanugrahat
(Srfmadbha, 2/9131)
"As much I am, of what feeling I am, of what forms,
attributes (qualities) and actions I am; by My grace you should
exactly realize the reality of My entire form as it is."
The expression 'yavan yascasmi' has been described by
the Lord in the thirtieth verse of the seventh chapter by the
expression 'sadhibhiitadhidaivam mam sadhiyajfiam ca ye
viduh', It proves the speciality and significance of God endowed
with attributes.
The striver following the Path of Knowledge, after Se1f-
realization, attains devotion, then he knows Brahma in essence and
also enters into Him, but he does not behold Him; nothing lacks
in him but he has no desire for God's vision while the striver
who follows the path of devotion from the beginning, knows God
in essence, enters into Him and also beholds Him (Gita 11/54).
Therefore when there is mention of the saints who followed
the Path of Knowledge, it is said that they loved God viz., had
devotion to Him but there is no mention that they beheld Him.
As people coming by different paths, having entered the
Verse 56] sADHAKA-sAiiuIvANI 1991
gate, meet together, so do the strivers following different spiritual

paths, having entered into God, become one viz., without having
even the subtle trace of ego, they become free from differences
of opinions.
There are two states of love-(1) When a devotee is engrossed
in love, then the lover and the beloved don't remain two but they
become one. (2) Sometimes in a devotee there is an overflow
of love, then the lover and the beloved in spite of being one,
become two in order to stage the drama of human life. Here the
term 'visate' has been used to indicate the first state.
Links-s-In the first verse ofthis chapter, Arjuna expressed his

desire to Lord Kr~1JO, for explaining the true nature ofrenunciation
(Sannyiisa), and the Discipline ofAction (Tydga). In response to
his question Lord Kr~1JO, from the fourth to the twelfth verses,
explained abandonment (Tyiiga-Karmayoga) and from the forty-
first to the forty-eight verses, again He explained Karmayoga,
as well as in brief, Bhaktiyoga (Discipline of Devotion). From
the thirteenth to the fortieth verses, He explained renunciation
(Sannyiisa or Siinkhyayoga) while,from the forty-ninth to the fifty-
fifth verses He explained Sdnkhyayoga (Discipline ofKnowledge),
with the predominance of the tranquillity of mind and also in
brief the supreme devotion. Now Lord Kr~1JO, exhorts Arjuna to
perform actions, by taking refuge in Him.
~~~ qC(OQqlw:J: I
q&ftl<=:I<=:CI.ilffi m~ q<=:tlOQi!Ofl(1I ~~ II
sarvakarmanyapi sada kurvano madvyapasrayah
matprasadadavapnoti sasvatam padamavyayam
Performing continually all actions whatsoever, taking
refuge in Me, by My grace, My devotee, attains the Eternal
imperishable State. 56
Comment:-
'Madvyapasrayal,1'-Such a devotee, instead of depending
1992 SRlMADBHAGAVADGITA. [Chapter 18
on actions, their fruits, incidents, things and persons etc., and

surrendering himself to Him, depends only on Him. He does not
regard anything or person, as his own. Such a devotee, has to
make no effort to be free from the bondage, of cycle of birth
and death.: The Lord Himself, straightway rescues him, from
the ocean of birth and death (Gitii 12/7). One has not to worry
about his living or spiritual progress. The Lord, takes over full
responsibility to attend to his needs (Gita 9/22). According to
His rule, even the vilest sinner by taking refuge in Him, not
only satisfies the needs of life, but also attains the supreme goal
(Gita 9/30-32).
'Sarvakarmanyapi sada kurv~al}'-The Lord, by using the
term 'Sarva' with 'Karmani', and the term 'Sada', with 'Kurvanah',
means to say that the state which is attained, by a meditative
Sankhyayogi, through meditation by controlling his body, speech
and mind, is attained by a Karmayogi devotee, while performing
mundane, social, physical and spiritual actions, on having taken
refuge, in Him by His grace.
Generally, people think that a devotee living in solitude and
engaged in devotion, adoration and meditation, attains salvation.
But how can a man, who is ever engaged in activities, like
a machine, attain salvation? The Lord, clarifies the doubt, by
announcing "Matprasadat (by My grace)". It means, that he who
has taken refuge in Him, attains salvation by His grace. Who
can check Him from blessing His devotee with beatitude?
The Lord, regards every human being, as His own and so
the Divine grace is axiomatic, and is always showered. But, so
long as, a man depends on the world, having a disinclination
for God, His grace, does not bear fruit, for him. But, as soon
as, he starts giving up his dependence on the world, he starts
feeling His grace. When he totally depends only on God, he
fully realizes, His grace.
'Avapnoti sasvatam padamavyayam'-The supreme eternal
imperishable state, cannot be attained, through action, effort and
spiritual discipline. It can be attained, only by His grace. The

same state, is named Paramadharna (Supreme Abode), Satyaloka
(the Abode of Brahma, the uppermost of the seven worlds),
Vaikunthaloka (the Abode of Lord Visnu), Goloka (the Abode
of Lord Krsna) and Saketaloka (the Abode of Lord Rama), in the
path of devotion while emancipation, salvation or Self-realization,
in the path of knowledge the supreme abode or state attained is
one and the same but it is named differently from the viewpoint
of different strivers following various paths of discipline (Gila
8/21; 14/27). Where there is God there is His Abode, because
both of these are, one and the same. As God is omnipresent,
so is His Abode. As soon as, a devotee develops an exclusive
devotion for Him, no trace of individuality or limitedness remains,
and he can behold His Divine sport and His Abode, everywhere.
But, a devotee who holds that the Lord resides, in a particular
Abode, as Goloka or Saketaloka etc., he is carried to that Abode,
either by the courtiers of God, or sometimes even by God, after
the death of his physical body.
Appendix-About a Jfianayogi the Lord declared, that he
having renounced all sense-objects, controlling his senses, ever
being engaged in meditation and having abandoned egoism,
rnineness, desire, anger etc., becomes qualified to attain Brahma
(18/51-53). But here the Lord declares for a devotee that he by
performing all prescribed actions according to his order of life
and stage of life, by His grace, attains the Eternal Imperishable
state, because he has taken refuge in Him-'madvyapasrayah' .
It means that a devotee by taking refuge in the Lord's holy feet,
easily attains Supreme Abode. A devotee himself has not to attain
salvation, but without having the least dependence on his power
and knowledge etc., he has to take refuge in God, by having
faith in Him. Then only God's grace leads him to salvation-
'rnatprasadadavapnoti sasvatarh padamavyayam'. The Lord sees
that His devotee has taken refuge only in Him, * so He takes no
* Ye yathli marn prapadyante tarnstathaiva bhajlimyaham
(Gim 4/11)
heed of his flaws. In the Ramacaritamanasa it is mentioned-

rahati na prabhu cita cuka kie ki, karata surati saya bara hie kl,
(Blila. 29/3)
'The Lord does not mind the errors committed by a devotee but
he remembers the good feelings of his heart a hundred times.'
jana avaguna prabhu mana na kao., dina bandhu ali mrdula subhau.
(Uttara. 1/3)
'The Lord does not take heed of the flaws of His devotees,
because He is the friend of the poor and is of a very tender
(sweet) heart.'
'madvyapasrayah'<-Tt means-'Exclusive refuge in Me
without having the least dependence on anyone else.'
'eka bani karunanidhana ki, so priya jakern gati na ana ki,
'This is the habit of the all-merciful God that the devotee,
who does not depend on anyone else besides Him, is loving
to Him' (Manasa, Aranya, 1014).
Link:-By explaining to Arjuna, His general rule in the

preceding verse, the Lord now instructs guidelines specially
for Arjuna.
~ dfll fIetCh q ffUr 'qftr fI;;<Of f1!'I l«tff: I
w~(;I)al414lfmq ~: ~ ~ II t.,\9 II
cetasa sarvakarmanl mayi sannyasya matparah
buddhlyogamupasrltya maccittah satatariI bhava
Mentally dedicating all actions to Me, with Me as the Supreme
Goal, resort to the Yoga of equanimity, and have your mind,
constantly fixed on Me. 57
Comment:-
[In this verse the Lord has laid emphasis on four points:-
(i) Mentally surrender all actions to Me.
(ii) Regard Me, as the SupremeGoal, (Surrenderyourselfto Me).
(ill) Renounce your affinity, with the world throughequanimity.

(iv) Have your mind constantly fIxed, on Me.]
'Cetasa sarvakarmanl mayi sannyasya'-A man, mentally
should regard the body, mind, senses, intellect, things, incidents,
actions and persons etc., as belonging, only to God. Due to
egoism, he regards them, as his own, which is sheer foolishness.
The Lord, has appointed him, as an agent, to make proper use
of things, persons, body, senses and mind etc., given to him. AU
actions, whether mundane or spiritual, which are sanctioned by
scriptures, are performed by His will. So he should surrender, all
of these to Him, without having any sense of mineness.
'Matparal}'-A devotee, should think that the Lord is his
only Supreme Goal, none else besides Him is his, and so he
should surrender himself, to Him. He has nothing to do at all,
with worldly affairs, things and persons etc., as they are different
from him. If he regards wealth, family, body, senses and mind
etc., as his own, he has to depend on them, and thus he becomes
a slave to them, though he thinks, that he is their master.
In fact, the Lord is one's own, and He has the greatest regard,
for His devotee. He becomes a servant of him and makes him
a jewel of His crown, while worldly people try to suppress and
making him their slave. Therefore, a person surrendering himself
to Him, should regard Him, as his Supreme Goal.
'Buddhiyogamupasritya'-In the Gita, great importance has
been attached to equanimity. If a man becomes equanimous,
he becomes a man of knowledge, of meditation, a Yogi and a
devotee. But, if he is not equanimous, the Lord does not regard
him as perfect, even though, he possesses several other virtues.
Equanimity is naturally found, in man. But, he becomes happy
and sad, by identifying himself with happy and sad circumstances.
So a man should not identify himself, with given circumstances.
He, in fact remains, the same while circumstances appear and
disappear. So, one should remain established, in the self. By
remaining established in the self, he will have equanimity.
Equanimity is worship of God (Visnu Purana 1/17/90). So the

Lord, exhorts Arjuna, to resort to the Yoga of equanimity.
'Macclttah satatam bhava'-The mind of a devotee, who
surrenders himself to God, is obeisant at His feet. Then his
natural claim over the Lord, is revealed and He takes His seat,
in his mind. This is fixing of the mind, on Him.
The Lorduses the term 'Satatam' (constantly) with 'Maccittah',
to exhort Arjuna to have his mind constantly fixed, on Him.
When a devotee knows the fact, or even assumes, that he is
God's, his mind is automatically fixed, on Him. When a disciple
accepts his relationship with his preceptor, he constantly thinks
of him. Even when, he does not think of his preceptor, a thought
remains established in him, because he (the self) has accepted the
relationship. As far as his relationship with God is concerned,
it has been so since time immemorial. But, by assuming his
affmity with the world, he has forgotten the real relationship.
So, in order to remind him, of his real connection with Him, He
exhorts him, to have his mind constantly fixed, on Him.
While performing mundane activities, a striver, should not
allow his heart to be affected, by being completely absorbed
in these. He should keep his heart rigid. But, while performing
spiritual activities, such as chanting, the Lord's name silently
or loudly, adoration and meditation etc., the heart, should be
absorbed, in these activities. By doing so, his mind will be
quicklyftxed on Him.
An Important Fact
Pertaining to Love
When a striver, mentally surrenders all actions to God, he
realizes his real disunion, from the world* and when he surrenders
* In fact, a man can never be united with the world. He ever remains
disunited from it. When the thought of a thing, which he lacks, comes to
mind, it is his assumed union, with that thing. The lack of thing makes him
sad. But when he receives the thing, it goes out of his mind and this disunion
makes him happy. Similarly, when a thing is lost or destroyed, a man is sad,
himself to God, he is eternally united, with Him i.e., the Lord

becomes, the dearest object of his love. As far as, a mental
state, in love (union and disunion) is concerned, it can be of
four kinds-union in eternal union, disunion in eternal union,
eternal union in disunion, and disunion in disunion. These, can
be explained by an illustration:-
When there is union of Lord Krsna and Sri Radha, that is
union, in eternal union. When they are united, Sri Radha thinks
that Lord Krsna, has gone away from her and so she cries, "0
dear, where have You gone?" This is disunion, in eternal union.
Lord Krsna is not with Sri Radha, but she constantly thinks of Him
and feels that He is with her. This is eternal union in disunion.
Lord Krsna, has gone out of sight. But Sri Radha thinks that
she has not met Lord Krsna, for a long time. She has a desire
to meet Him. This is disunion in disunion.
In fact, in all the above-mentioned four states, there is
ever an union of the devotee with the Lord, and there is no
possibility of disunion. This union is called love, in which the
lover and the beloved, both remain united. This sport of union
and disunion, goes on between a devotee and the Lord, in order
to exchange love.
This love enhances every moment. When a devotee meets
the Lord, he is afraid lest, He should again disappear.* So he is
never satisfied, he is attracted more and more towards Him, by
thinking lest He should disappear again. Thus love enhances.
In love (devotion), a devotee can have four kinds of
sentiment--of service, of friendship, of affection and of conjugal
because he has internal union with it. But if through disinclination he realizes,
that it was not his and it could not be his, he is not sad. It means that
there is external disunion in assumed internal union, and there is internal
disunion, in assumed external union. Thus in fact, there is no union of man
with the world, he assumes his union with it, by an error of judgment.
* Both union and disunion enhance love. If there is ever-union of the two,
love will not enhance, it will remain the same. Therefore the Lord disappears
(conceals Himself) in order to enhance love.
love. Out of these four, the sentiment of friendship is superior,

to that of service, the sentiment of affection, is superior to that
of friendship, while the sentiment of conjugal love, is superior
to that of affection because the thought of His glories, majesty
and supremacy goes on decreasing from the first sentiment, to
the fourth one. But, out of these four, even if one sentiment
attains perfection, the remaining three are, also included in it.
The reason is, that the Lord is perfect, and so is love for Him
and so is man (soul), being a fragment of the Lord. He remains
imperfect, because of his affinity with the world. If he develops
his love for Him, in anyway, this love will become perfect.
In the sentiment of service, a devotee regards himself as a
servant of the Lord, who is his master. So, the Master has full
control over him and can use his service in anyway, according
to His own sweet will, without consulting him.
In the sentiment of friendship, the Lord is a friend of the
devotee. The Lord is loving to the devotee, while the devotee
loves God. God has full claim on the devotee, and the devotee
also on .God. So, if a devotee satisfies the desire of the Lord,
the Lord is also expected to fulfil a devotee's desire.
In the sentiment of affection, a devotee thinks that he is the
parent or preceptor of the Lord, Who is a child and so it is his
duty, to bring Him up and to look after Him, lest he should hurt
himself. When Krsna, went to a forest, Nandababa and Yasoda,
sent Balarama to look after Him.
In the sentiment of Madhurya (conjugal love)* a devotee
* In the sentiment of Mlidhurya (conjugal love) generally people think that it
is the relationship between a man and a woman. But in fact it is not confined to a
husband and a wife. 'Madhurya' means sweetness and that sweetness develops by
becoming one with the Lord. The more a devotee identifies himself with the Lord,
the more sweetness develops. So if there is perfection in anyone of the sentiments
either of service or friendship or affection, there will be perfect sweetness.
There is a difference between 'Abheda' (Non-duality) and 'Abhinnata'
(identification). In non-duality a devotee regards himself as the Lord while
in identification there is internal intimacy in spite of being two as are two
intimate friends. The more intimacy a devotee develops, the more sweetness
does not remember the Lord's supremacy. He thinks, that he

is one with Him, because of his intimacy. He longs to provide
Him, with every comfort.
Love is divine and spiritual. Only the Lord, deserves its bliss.
The lover and the beloved, both are spiritual. In this sentiment of
love, sometimes a lover becomes the beloved, while the beloved--
becomes a lover. In fact, it is the Lord Himself, Who becomes
two, in order to relish love.
Some worldly ignorant people, do not understand the true
nature of love. They regard lust, as love. But lust can be seen
in all beings, and specially among ghosts, devils, demons and
fiends etc. But, only the liberated souls, deserve love.
In lust, both the persons want to receive something or
the other, from each other, while in love, a devotee wants to
offer everything to the Lord. In lust, a person wants to satisfy
his senses, while in love he wants to serve the Lord, without
any desire for reward. Lust is physical, while love is spiritual.
Lust involves delusion and pain, while love is totally free from
delusion and pain, and involves emancipation and infinite bliss.
In lust, there is attachment and dependence, while in love, there
is relinquishment and independence. Lust is selfish while love
is selfless.. A lustful man, becomes a slave to others, while the
Lord Himself becomes a slave, to a devotee, who possesses
love. Lust changes into insipidity, while love enhances every
moment, and provides bliss. Lust is born of depression, while
love is revealed out of the happiness, of the beloved. In lust, a
man wants to derive pleasure, while in love a devotee, wants to
please the Lord. Lust leads to hell, while love leads to the abode
of God. In lust, man and woman ever remain two, while in love,
the devotee and the Lord, become one and the same.
Appendix-In the preceding verse the Lord, having declared
the attainment of the eternal imperishable state,. now tells the
is revealed. This is known as sentiment of love. The Lord reveals Himself in
different forms to taste this love.
2000 SRIMADBHAGAv ADGlTA [Chapter 18
method how to attain that state. For a striver there are two
important duties-to renounce affinity with the world and to
have affinity (love) with God. In the term 'madvyapasrayah' used
inthe preceding verse, there is predominance of the affinity with
God; while in the verse in the term 'buddhiyogamupasritya' there
is predominance of the renunciation of affmity with the world.
The Lord by the term 'buddhiyogamupasritya' means that there
should not persisteven the subtleaffmity with the world-'durena
hyavaram karma buddhiyogaddhanafijaya' (Gita 2/49); the striver
should be totally free from attachment and .aversion.
By fixing the mind constantly only on God equanimity
(buddhiyoga) is naturally attained, therefore the expression
'maccittah satatarh bhava' has been used.
Link:-The Lord, in the next two verses, points out to Arjuna

the reward of obeying His command, and the harm which would
befall him, if he did not obey Him.
~:~~I
3l'W ~TClq~~HI~ ~~ II ,",to II
maccittah sarvadurgani matprasadattarisyasi
atba cettvamahankaranna srosyasi vlnanksyasi
Fixing thy mind on Me, thou shalt' by My grace, overcome
all obstacles; but if, from egoism, thou wilt not listen to Me, thou
shalt perish. 58
Comment:-
'Maccittah sarvadurgani matprasadattarisyasl'-c-The Lord
declares, that by fixing his mind on Him, Arjuna will by His
grace, overcome all obstacles and sorrows, without making any
other effort.
When a devotee surrenders his action and himself to -the
Lord, and has no attachment for the pleasures, which are born of
sense contacts, the Lord shoulders the responsibility, to do away

with his evils, if these remain in their subtle form, and enables
him to realize God. So He declares, that Arjuna will overcome
all obstacles, by His grace. It means, that a devotee by having a
disinclination for the world, should have an inclination for God.
He has committed an error, that he has attached himself to the
world. If he renounces this attachment and has an inclination
for God, the Lord by His grace, removes all his obstacles and
leads him to perfection.
When a man accepts his affinity, with body etc., which are
evolutes of prakrti, he has to perform his duty, according to his
caste and order of life, as sanctioned by scriptures. It is because
of this affinity, that he incurs sin or performs virtuous deeds,
and has to receive reward in the form of pain or pleasure. If
he develops a total disinclination for prakrti, and its evolutes,
and an inclination for God, he is not bound to perform his
duty, in accordance with his caste and stage of life. Prohibition
and prescription, do not apply to him, because they have their
predominance in the domain of prakrti. In the domain of the
Lord, there is predominance of surrender, to Him.
Man (self), is a fragment of God (Gita 1517). If he proceeds
towards Him, he becomes free from indebtedness of gods, sages,
creatures, parents and grand parents (manes)* etc., because the
self or the soul, has never taken or borrowed anything, from
them. The self, being a fragment of God, is perfect. But when
it assumes its affmity with a body, it feels a lack otherwise
not-The real, never ceases to be' (Gita 2/16). When he does
not feel a lack (want), how could he be indebted to them? This
is, overcoming all obstacles.
A striver, who follows a spiritual path, observes the Lord's
grace, in all obstacles, such as poverty, diseases and also other
disturbances, in the spiritual path. The Lord, removes the obstacles
* '0 King, he who abandoning all actions, takes refuge in the Lord,
becomes free from the debt of gods, sages, kith and kin and manes and does
not remain a servant to them.
of such a striver, who depends only on Him, and enables him to

attain Him. There is possibility of hurdles being created, in the
spiritual discipline and in God-realization. Therefore, the Lord
declares, that He will remove such hurdles and will lead him
to His realization.
'Atba cettvamahankaranna sro~yasi vlnanksyasi '-The
Lord because of His abundant grace upon Arjuna, says to him,
that if he, because of egoism does not listen to Him, and does
not act according to His advice, he will perish. If he does not
hear Him, out of ignorance or by an error, it is pardonable.
But if he does not listen to Him out of egoism, he will perish,
because this egoism will enhance his pride, which is the root
of a demoniac nature.
In the fourth chapter, the Lord said to Arjuna, "You are My
devotee and friend" (4/3). Again in the ninth chapter, He said
to him, "Know it for certain, Arjuna, that My devotee never
perishes" (9/31). It shows, that Arjuna is a devotee to the Lord,
so he can never have a disinclination for God, and he can never
perish. But if even he does not listen to the Lord,he will have
a disinclination for Him, and therefore he will have a downfall
i.e., follow the cycle of birth and death (Glta 9/3; 16/20).
In the fifty-sixth verse of this chapter, Lord Krsna declares,
"Taking refuge in Me, by My grace, a devotee attains, the eternal
imperishable state." Again here, He declares,"O Arjuna, by My
grace, you will overcome all obstacles." It means, that the Lord's
grace, is more powerful, than any spiritual discipline. But, it does
not mean that Arjuna should not practise spiritual discipline, he
should make it a part of his duty, to practise it as the only aim
of human life, is God-realization. A person, who does not realize
God, he even on reaching the highest world as that of Brahma,
will have to return from there (Glta 8/16).* Therefore, having
*0 lotus eyed! Those who have not taken refuge in Your feet and whose
received this human body, a man should realize God, and be free
from the cycle of birth and death. For a Karmayogi also Lord
Krsna has declared, "Endowed with equanimity, a person casts
away, in this life, both good and evil" (GIta 2/50). It means that
the only aim of human life, is to be free from bondage viz., the
In the eleventh verse of the tenth chapter, the Lord
declared, "By My grace, I dispel darkness, born of ignorance,
by the shining lamp of wisdom", while in the forty-seventh verse
of the eleventh. chapter, He said, "By My grace, I have shown
you this Universal Form." By laying emphasis on His grace,
here He declares, that by His grace the eternal imperishable
state, will be attained (18/56) and by His grace, all obstacles will
be overcome, (18/58). Having attained the eternal imperishable
state, there is no possibility of any obstacles. But the Lord, lays
emphasis on this point, to remove Arjuna's fear, who thought that
he would incur sin by waging war, the manes of his race would
fall, and the age-long caste traditions and family customs, would
get lost. He also thought, that if the sons of Dhrtarastra, armed
with weapons, killed him in battle, while he was unarmed and
unresisting, it would be better for him (GIta 1/36-46). So the
Lord declares, that by His grace he will overcome all obstacles
i.e., he will neither, incur sin in the least, nor be bound. But, by
His grace being purified, he will attain the Supreme State.
Appendix-The only duty of a devotee is to take refuge in
God and to think of Him only, then the Lord shoulders his full
responsibility. The Lord, by showering His special grace on the
devotee, enables him to overcome all obstacles and leads him
to His attainment-'yogaksemam vahamyaham' (Gita 9/22).
Therefore in the 'Brahmasiitra' it is mentioned-c-visesanugrahasca'
(3/4/38)-'By devotion to God, God showers His special grace
intellect has not been purified because of being devoid of Your devotion, though
they regard themselves emancipated, yet they are really bound. They even if,
through laborious spiritual discipline, reach high seat, but they fall from there.
2004 SRIMADBHAGA v ADGlTA [Chapterl8
on His devotee.' In fact God has already bestowed his mercy

upon every human being but when a devotee takes refuge in
God, he specially realizes that mercy.
4~6~l'(tuf~ ";f 4l~ ~ t:I£tfll

f4~tlI &lCiflI4:Ri~~II~~II
yadahankararnasritya na yotsya iti manyase
mithyaisa vyavasayaste prakrtistvam myoksyati
If filled with egoism, thou thinkst: ' I will not fight,' vain is this
resolve, as your Ksatriya nature will compel thee to fight. 59
Comment:-
'Yadahankaramasrltyat--Cosmic intelligence, is born of prakrti
and egoism, is born of cosmic intelligence. Out of egoism, a
man thinks, "I am body." One who is given to such egoism,
can never be actionless i.e., free from actions, because prakrti is
ever active and subject to change. He, who has assumed affmity
with it, can never remain actionless (Gita 3/5).
When a man due to his ego, is swayed by ever active
prakrti, he cannot remain actionless. Sometimes, he may seem
doing physical actions, while at times abstaining, from them.
But, in both states, he does action, as his affmity with the body,
is intact. When, he renounces his affinity with prakrti (body),
then irrespective of his activity or not, he is quite actionless viz.,
detached. Then, nothing remains to be done by him. If a devotee
takes refuge in the Lord, and thus renounces all his connection,
with the body, he is not helplessly driven, to action.
'Na yotsya iti manyase'-In the second chapter, Arjuna
having taken refuge in the Lord, prayed to Him, "I am your
disciple. Instruct me, who has taken refuge, in You" (217). Then
Arjuna bluntly said to Lord Krsna, "I will not fight" (2/9). It
was undesirable, of him to say so; if he really sought refuge
in the Lord. It was desirable for him to say, that he would act
according to the Lord's bidding. So the Lord, thought that instead
of taking refuge in Him, he was taking refuge in egoism. Hearing
Arjuna's words full of egoism, Lord Krsna could not help smiling
(2110). But He had abundant love and grace, for Arjuna. So He
started preaching, the sermon, in the second chapter. Otherwise,
He would have said then and there, which He has said now, in
the eighteenth chapter 'Do as you wish' (18/63). Further, the
Lord warned him, that if he had taken refuge in Him, he would
not have said, "I'll not fight." These words, pricked the Lord's
mind. Through the very same words, "I'll not fight" the Lord
_said to him, that his words proved, that he had taken refuge in
his egoism, not in Him. Moreover by taking refuge, he would
not have been helplessly driven, to action by prakrti (Gita 7/14)
as prakrti (nature) compels only that person, to action who has
not taken refuge in Him (Gila 7/13).
There is a vital point, which needs attention. By having
attachment for the objects of nature, a man thinks, that he is
their master. But in fact, he becomes a slave to them, as he
depends on them. But he does not become a slave, to those
objects, which he does not regard, as his own. So, he should
not regard the objects as his own, as these are not his own. He
should hold, that only the Lord, is his. By having this belief,
he should take refuge, in Him. Having taken refuge in Him,
he becomes totally independent. But those, who take refuge in
egoism, circulate in the path of the world of death (9/3). So the
Lord says, 'Prakrtistvam niyoksyati'<-that his, nature of being a
member of the warrior class, will compel him to fight, and he
will not be able to refrain himself, from war.
'Mlthyaisa vyavasayaste'<-Resclve, is of two kinds-real and
unreal. The resolve of our affinity with God is real, while the
resolve of our affinity with prakrti (nature), is unreal. In the
former, there is predominance of the self, while in the latter,
2006 SR£MADBHAGAVADGITA [Chapter 18
there is predominance of prakrti or inner sense. So the Lord,

says to Arjuna that his resolve of not fighting, is in vain, as he
is a member of the warrior class. He should depend on the Lord,
not on prakrti (nature) and its evolutes, the world.
If a being resolves, that he belongs to the Lord and so he
has to worship Him, with exclusive devotion, his resolve is real,
true and eternal. The Lord, explaining the merit of such a resolve,
declares in the thirtieth verse of the ninth chapter, "Even if the
vilest sinner worships Me, with exclusive devotion, he should
be considered a saint; for he has rightly resolved." The right
resolve, is that he is God's and so he will adore Him.
'Prakrtistvam nlyeksyati'i--By this expression, the Lord means
to say, that his nature as a warrior, will compel him to fight. The
nature of a Ksatriya (the member of warrior class) is chivalry,
and not to flee from a battlefield (Gita 18/43). So, he cannot
restrain himself from fighting, in a righteous war.
Appendix-In the preceding verse it was mentioned that
the 'fruit' of egoism would be adverse; while in this verse it is
mentioned that out of egoism the 'duty' will not be performed
properly. The Lord means to say that Arjuna's listening to Him
or not listening to Him, will not conduce him to a downfall but
out of egoism he will be ruined. Performance of an action or
its non-performance is not an obstacle, but egoism is the main
stumbling block.
The Lord told Arjuna that by His grace, he would attain Him
and also overcome all his obstacles (18/56, 58). But in spite of
the Lord's such utterances, Arjuna did not respond, while he
should have said, "I shall act, according to your bidding." Then
the Lord declares, "If out of ignorance you don't listen to Me, it
matters little, but if out of egoism, you don't listen to Me, you
will be ruined." The Lord means to say that as He shoulders
the full responsibility of a devotee about his means and end, so
should a devotee wholeheartedly take refuge in Him. But if he
takes refuge in egoism, it means that he has not taken refuge
in Him but he has taken refuge in 'apara prakrti' viz., egoism.

On the one hand the Lord inspires him to perform his duty to
fight; and on the other hand his Ksatriya nature compels him to
fight. If he does not obey the Lord, his Ksatra nature will force
him to fight. If his nature compels him to fight, he himself will
have to shoulders the responsibility; and if by listening to the
Lord, he performs his duty, the responsibility will be shouldered
by Him. If he himself shoulders the responsibility, it will lead
him to bondage; but if the Lord shoulders the responsibility, it
will lead him to salvation.
Link:-In the previous verse, the Lord described that nature

would compel Arjuna, to perform action. In the next verse, He
explains the same point.
~ ctiI~4 HcstCl#:: ~ Cfi1furr I

cn1
~ lI~j~I(qiR:&.:If4C1:(1nsftr 'ffi( II ~ 0 II
svabhavajena kaunteya nibaddhah svena karmana
kartum necchasi yanmohatkarlsyasyavaso'pl tat
o Arjuna, that action which through delusion you do not
want to do, bound by your own acts born of your nature, you
will helplessly perform. 60
Comment:-
'Svabhavajena kaunteya nibaddhahsvena kermana--; Svabhava
(nature), consists of a total sum of actions and inclinations of
the previous birth, the influence of parents of this birth, the
environment and the education, he receives. The same nature
has been called Svadharma (own duty)-"Considering your own
duty, you should not waver" (Gita 2/31).
'KarturiJ. necchasi yanmohatkarisyasyavaso'pl tat'-Lord Krsna
says to Arjuna, that endowed with martial qualities, such as
prowess and valour etc., of the warrior class, being bound by
your Ksatriya nature, you will have to do irresistibly, what you

do not want to perform, out of delusion. The scriptures have also
sanctioned the duties, according to one's own nature. Lord Kr~J.1a
declared, "One's own duty, though devoid of merit, is preferable
to the duty of another, well performed" (Gita 3/35; 18/47). So,
he is bound to perform the act of fighting, born of. his nature.
It is out of delusion, that he is thinking not to fight.
The nature of liberated souls, is perfectly pure. So, they
are not driven to action, by their nature. But still, they perform
actions, according to their nature. Common people are driven
to action, under the sway of their nature (3/33). So Lord Krsna
tells Arjuna, that he will also have to perform action of fighting,
according to the nature of a member of the warrior class, and
that will not bear good fruit. As if he fights, by obeying either
the scriptures or the saints or Him, it will lead him to salvation,
because this action, will be free from attachment and aversion.
When a man performs actions, in accordance with ordinances of
scriptures, or His order, his attachment and aversion for actions,
automatically melt away, as he has an eye on the ordinance or
the order. Thus, he is not. swayed, by attachment and aversion.
In the Gita, it has been mentioned several times, that men
act, as swayed by their own nature (3/5; 8/19; 9/8). And it
has been specially mentioned in 3/33 and here in 18/59.* This
proves, the predominance of one's own nature. A being's nature,
accompanies him to his birth, in good and evil wombs. If he is
pure of nature, having no attachment to persons and things etc.,
he will not be reborn. It is attachment, to the modes of nature,
which is the cause of birth of the soul (self), in good or evil
wombs (Gita 13121).
* In Jfiiinayoga (the Discipline of Knowledge) the man of wisdom
renounces his affinity with Pralqti (Nature) and so he is not compelled to
perform actions by Pralqti (Nature).
Now, a question arises, when a man is compelled to perform

actions according to his nature, how will prescription and
prohibition of scriptures be applied? How will the preaching of
preceptors, be translated into practice? How will strivers inculcate
virtues, by discarding evils and vices?
The answer to the above questions is that, as a man cannot
stop the flow of the Ganges, but can redirect it, similarly he
cannot renounce the duty of his caste (Varna), but can purify his
nature, by being free from attachment and aversion, by having
the aim of God-realization. It means, that a man is powerful and
free, in purifying his nature.
In the Gita the Lord, has described two disciplines-of action
and of devotion, to improve one's nature.
(1) Discipline of Action:-In the thirty-fourth verse of the
third chapter, the Lord declared, "Attachment and aversion are a
man's foes. So a man, should never come under their sway." It
means, that instead of performing actions out of attachment and
aversion, he should perform these according to the ordinance of
scriptures. If a disciple, carries out the behest of his preceptor,
with zeal and pleasure,his attachment and aversion get obliterated.
Similar, is the case with a son in relation to his parents, a wife
to her husband and a servant in relation to his master. By doing
so happily, a man becomes free from attachment and aversion.
But, if he performs action according to his own sweet will,
attachment and aversion are firmly established. When he performs
only prescribed actions happily though his mind misguides him
to do otherwise, his attachment is rooted out. When one is
prompted not to do some action but if he does it according to
the ordinance of the scripture his aversion vanishes. .
(2) Discipline of Devotion:-When a man takes refuge in
God, and becomes merely an instrument in His hand, he performs
actions, as sanctioned by Him and so attachment and aversion
of his nature, are rooted out.
It means, that in the Discipline of Action, when a striver does
not come under the sway of attachment and aversion, his nature
is purified (Gita 3/34). In the Discipline of Devotion, when a
striver takes refuge in Him, his nature is purified (Gita 18/62).
When nature is purified, there remains no ground for bondage.
A man performs actions, either after being swayed by
attachment and aversion, or by following scriptural injunctions.
Attachment and aversion, are strengthened if he performs these
under the sway of attachment and aversion. Thus, his nature
becomes impure. But, if he acts according to the set principles,
his nature, is purified. Strivers, who act according to ordinance
of scriptures, advice of great men and liberated souls, having
only an aim of God-realization, set examples and standards, for
others. So do, great men and emancipated souls (Gila 3/21).
Appendix-Nature is oftwo kinds-(l) Nature of performing
prescribed actions (2) Nature of performing forbidden actions. Out
of these, the nature of performing prescribed actions,being natural,
is 'sva'-one's own nature; while the nature of the performance
of forbidden actions, being 'agantuka' (visiting nature) is 'para'
(not one's own). The nature of the performance of prescribed
actions, being natural, is not 'janya' (born); but the nature of
the performance of forbidden actions being alien is 'janya' (born
of attachment, born of bad company). A man's main duty is to
improve and purify his nature viz., he should give up the nature
of performing forbidden actions and he should conduct himself
well according to the nature which he has formed by performing
the prescribed actions. The Lord has ordered Arjuna to perform
his prescribed duty according to his 'VaI"Qa' (order of life) (caste)
sanctioned by the scripture.
The Lord says to Arjuna that either as a matter of duty, or
as obedience to His order, he will have to fight. Without taking
refuge in Him, his egoism will persist by which even the prescribed
actions will lead him to bondage. But if he takes refuge in Him,
he will get rid of egoism. It is egoism which leads to bondage.
When even a wise man, who is not swayed by nature and whose
nature is perfectly pure, acts in accordance with his nature, then

how can a man, who is swayed by his nature and whose nature
is impure, act contrary to (against) his nature?
Link:-Soul (the self) is a fragment of God, and is sentient,

while nature is self-made and insentient. So how does soul, come
under the sway of nature? The Lord answers the question, In
the next verse.
lm: ~ ~* ~I
~ 1I9?1HC\GIA qlll141 II ~ ~ II
sarvabhutanam hrddese'rjuna tisthatl
isvaral}.
bhramayansarvabhutani yantrariidhan! mayaya
The Lord dwells in the hearts of all beings, 0 Arjuna, causing
them by His illusive power, to revolve, in accordance with their
nature, as if they are mounted on a wheel of the body. 61
Comment:-
'iSvaral} sarvabhutanam hrddese' rjuna t~thati bhramayansarva-
bhutan] yantrarii4hani mayaya'-The Lord, Who is an impartial
controller, sustainer and conductor, of all beings, causes those
beings to revolve like wooden dolls, mounted on a wheel, who
have assumed their body, as 'I' or 'mine'.
Just as, a man boarding a train goes only to stations, where
it arrives and when he gets off it, he has not to go to those
other stations where the train further goes; similarly, so long as
a man assumes his affinity of 'I'ness and 'mineness', with this
body, the Lord conducts him, according to his nature* and he
revolves, following the cycle of birth and death.
This affinity of 'I'ness and mineness, gives birth to attachment.
and aversion, which make the nature impure. This impurity of
* Nature dwells in the causal body. The same nature is revealed in subtle
body and physical body.
nature, compels him to perform actions. But when he renounces

his affinity with his body, his nature becomes purified, by being
free from attachment and aversion, and he is not helplessly driven,
to action. In that case, he is not conducted, by the illusive power
of the Lord.
Now, a doubt arises whether a man is free to act, according to
his will or does he depend for his actions, on any other agency?
If he depends on any other agency, how can he perform, only
those actions which are prescribed by scriptures?
The <lfJ.swer is, that as ice is frozen in a refrigerator, and
heat is produced by a heater, according to their own mechanism,
though both of the machines are run by electricity. Electricity,
has no will and insistence of its own, that it would run only a
particular machine. But, it works every machine. In the same
way, all beings revolve, according to their own nature, by drawing
inspiration and energy, from the Lord. It means, that persons of
good nature, perform virtuous deeds, while persons of evil nature,
perform evil deeds. Thus, one's own nature, is responsible for the
performance of good and evil deeds. But, a point needs special
attention. A man is free in purifying his nature, or in sullying
it, while other creatures such as birds, beasts and even the gods
are not free, in improving their nature. The Lord 'by His grace,
has bestowed upon us this human body, so that we may attain
salvation. So a man, should attain it by improving his nature.
When the Lord declares, that He dwells in the hearts of all
beings, He means to say, that just as water pervades everywhere
under the earth, but can be received from a well, similarly, the
Lord pervades everywhere, yet a heart is His special residence.
Similarly, in the third chapter it has been declared, that the all-
pervading Lord, is always present in sacrifice (Yajfia) (Gila 3/15).
A striver, generally commits an error, when he assumes that
during adoration, loud-chanting of divine names and meditation
etc., God is far away from him, and He will not be revealed
there and then. Similarly, he may think that he does not deserve,
God-realization. God is not merciful to him, and so on. So he
strengthens the belief, that God is far away from him. But he
should have the conviction, that as God pervades everywhere,
He is in him and in his body, mind, breath and intellect and
chanting also. There is no one nearer, than He is. By having
this conviction a striver, should practise adoration, chanting and
meditation etc.
Now a doubt arises, that if we assume that the Lord is in
us, the Lord and we, will be different. The clarification is, that
it is our egoistic notion, which makes us seem different from
God. If we accept Him as ours, we become one with Him and
love is revealed.
When the Ganges is flooded, water overflows its banks and
is filled in pits etc., which are away, from the river. When again
it flows in its normal course, the water of the pits, is separated
from the main course. This water is considered defiled, like wine.
It is dirty. Several germs and insects are born in it and cause
diseases. When it is again mixed, with the main stream of the
Ganges, its impurity, limitedness and unholiness, go away and
it again becomes pure and the holy water of the Ganges.
Similarly, when a man out of his egoistic notion, develops
a disinclination for God, he is full of several impurities, such as
dependence, hatred, enmity, shortage, disquietude, unevenness,
limitedness, inertness and unholiness etc. But, when again he
has an inclination for the Lord, and takes refuge in Him, Whose
fragment he is, all his impurities, as his separateness from and
slavery for the world, perish. The reason is, that he himself being
a fragment of the Lord, is free from defects. It is because of his
egoistic notion, that defects develop in him.
Appendix-The term 'bhrarnayan' means that the entire
universe is conductedby God's power--cmattah sarvampravartate'
(Gila 10/8). The Lord inspires beings to act according to their
nature but He does not insist on it. It is because of God's non-

insistence, that a man, being swayed (driven) by desire, sense
of mine and attachment, performs virtuous and sinful actions;
and in order to reap their fruit he goes to the heavenly world
or to hells and lower wombs. But he, who takes refuge in God,
God inspires him specially. Being devoid of egoism, whatever
he does, he does it according to God's inspiration.
Linkt-i-The Lord, in the preceding verse, said that the Lord

dwelling in the hearts of all beings, causes them to revolve as if
mounted on a machine. In such a case, what should a man do,
to get rid of this bondage? The answer comes now.
~ 'W{'O'f ~ ~ ~I
ddH'II({It'Hi vrrRi' ~ !lIIC@OImVITWll.1I G~ II
tameva saranam gaccha sarvabhavena bharata
tatprasadatparam santiril sthanam prapsyasi sasvatam
Take refuge in Him, alone, wholeheartedly, 0 Arjona. By His
grace, you shall attain supreme peace and eternal abode. 62
Comment:-
[A tendency is generally found, among people, that they
do not have full faith, in great personalities, because of much
familiarity with them. But when those great persons, leave this
mortal world, people repent at their past actions. Similarly, Lord
Krsna acts as a driver of Arjuna's chariot, and obeys him. When
Lord Krsna says to him, that a devotee who takes refuge in Him,
by his grace obtains supreme peace and eternal abode and fixing
his mind on Him, he will overcome all obstacles, Arjuna does not
respond. It may mean that Arjuna has not full faith in the words
of Lord Krsna. So Lord Krsna exhorts him to take refuge in the
unmanifest Lord, Who dwells in the hearts of all beings.]
'TamevasaraJ.uun gaccha'-Lord Krsna exhortsArjona,to 'seek
refuge in the omnipresent Lord, Who dwells in the hearts of all
Verse 62] SADHAKA-SAI'UIVANI 2015
beings and Who directs them.' It means, that instead of depending

on perishable things, incidents, circumstances and persons etc.,
he should depend, only on the imperishable Lord.
In the preceding verse, the Lord mentioned that He causes
the beings, who assume affmity of 'I'ness and 'mineness' with
the body, to revolve as if mounted on a machine. Here by using
the term 'eva' (even) Lord Krsna, exhorts Arjuna not to have
the least affmity of 'I'ness and 'rnineness' with body, but seek
refuge in God alone.
'Sarvabhavena-c-lt means, that Arjuna should think of Him
with his mind, should worship Him with his body, and should
remain pleased in (all happenings through) His sweet will, whether
desirable or undesirable, for him. He should be specially happy
with undesirable circumstances, by thinking that the Lord has
created such circumstances, against him for his welfare even
against his will without consulting him in order to, enable him
'Tatprasadatparam santiril sthanam prapsyasisasvatarn'- Lord
Krsna, announced, "By My grace, one attains the eternal state"
(18/56) and "By My grace, thou shalt overcome all obstacles"
(18/58). The same fact, has been pointed out here, when He
declares, "By the grace of the Lord, Who dwells in the heart,
you will obtain, supreme peace and eternal abode." In the Gila,
supreme peace has been called, eternal abode. But here, the
Lord has used both these expressions together. So here 'Para
santi' (Supreme peace), should mean total disinclination, for the
world, while Sasvata sthana (eternal abode) should denote the
eternal divine abode.
Here, Lord Krsna has exhorted Arjuna to take refuge in the
all-pervading God. So a doubt arises, whether Lord Krsna, is not
the all-pervading God.
The clarification is that the refuge (shelter) in the all-pervading
Lord has been called more secret, than all secrets (18/63) while
refuge in the person of Lord Krsna, has been called the most
2016 SR~DBHAGAVADGtrA [Chapter 18
secret of all. It shows that Lord Krsna is greater than, the all-
pervading God.
Lord Krsna also declared, "Though unborn and imperishable
and also the Lord of all beings, I manifest Myself through My
power, (Maya)" (4/6); "Having known Me, as the Enjoyer of
sacrifices and austerities, the Great Lord of all the worlds, and
the Disinterested Friend of all beings, My devotee, attains Me"
(5/29); "But those who do not regard Me, as the Enjoyer and
the Lord of all the worlds, fall" (9/24). It also proves by positive
and negative inference, that Sri Krsna is the Supreme Lord.
In this chapter it is mentioned, that the Lord dwells in the
hearts of all beings (18/61) and in the fifteenth chapter, it is
mentioned that He (Lord Krsna) is lodged in the hearts of all
(15/15). It means that the all-pervading Lord, and Lord Krsna
are not two, but both are, one.
Then why did Lord Krsna say to Arjuna, "Take refuge in
Me alone." The reason is, that in the fifty-sixth verse Lord Krsna
said, "By My grace, one attains the eternal imperishable state";
in the fifty-seventh and fifty-eighth verses He said, "Surrender to
Me. By My grace you will overcome all obstacles." But Arjuna
did not speak viz., he did not express his acceptance by words
or demeanour. It means, that Arjuna did not believe in what
Lord Kr~I.Ia said. Then Lord Krsna scolded him, "If filled with
egoism, thou thinkst; 'I will not fight,' vain is this, thy resolve.
Nature will compel thee" (18/59). Arjuna did not respond even
to this scolding. So Lord Krsna had to say, "If you don't want
to take refuge in Me, seek refuge in the Lord, Who dwells in
the hearts of all beings."
In fact, Lord Krsna and the Lord Who dwells in the heart
of all beings, are one and the same.
Appendix-The Soul (Self) is a fragment only of God.
Therefore Lord Krsna exhorts Arjuna to seek refuge in only
God. When a man takes refuge in God, he gets rid of egoism.
So long as a man (the Self) is not under the control (refuge) of
Verse 63] SA.DHAKA-SANJlvANI 2017
God, he is swayed by 'prakrti' (nature). The more he is inclined

towards the inert matter (non-Self), the more he is endowed with
the demoniac nature; and the more he is inclined towards pure
consciousness, the more he is endowed with the divine nature.
Link:- In the preceding verse, Lord Krsna ordered Arjuna

to take refuge in God, Who dwells in the hearts of all beings.
But Arjuna did not respond. So Lord KrffIJQ, in order to warn
him asks him to do, as he wishes.
~ ~ ~1"1ql@ld 1fPl~l~fI~ l:Im I

fCl1~aflG~~UI ~ om ~II~* II
iti te jiianamakhyatarit guhyadguhyatararh maya
vimrsyaitadasesena yathecchasi tatha kuru
Thus has this knowledge Giiana) (more secret than all secrets),
been imparted to thee by Me. Having reflected over it fully, do as
you think best. 63
Comment:-
'Iti te jiianamakhyataril guhyadguhyataram maya'-The term
'Iti' (thus), stands for refuge, in the omnipresent Lord, Who dwells
in the hearts of all beings. This teaching is more secret* while the
*Wise men endowed with equanimity, renouncing the fruit of actions, attain
the blissful supreme state (2/51); the perfection which is attained by Jfiiinayoga
is also attained by Kannayoga (4/38); a Kannayogi attains to the Absolute, in
no time (5/6); abandoning attachment to the fruit of actions, the Kannayogi
attains peace (5112). Thus Kannayoga (Discipline of Action), has been declared
to be an independent means, to realize God. So it is said to be a secret.
By renouncing affinity with the world, seeking refuge in God, Who is
formless, is more significant, than Kannayoga. Therefore it is called more secret.
I am imparting to you the ancient Yoga which I taught to sun-god (4/3);
all this world is pervaded by Me (9/4); I surpass the perishable and am higher
even than the imperishable, I am known as the Supreme Person (15118). In
these statements the Lord has shown His lordliness., So this is called the
greatest or sovereign secret.
Abandoning all duties seek refuge in Me alone, I shall release thee from
teaching of Karmayoga (Discipline of Action), is a mere secret.

'VimrSyaitadaS~el}a'-The Lord, having told Arjuna, the more
secret knowledge, in the form of surrender tells him, that the
topic of refuge, is full of devotion. So Lord Krsna asks Arjuna,
to reflect over this topic of surrender, refuge or devotion, fully.
The term 'etat', denotes the topic of refuge, described in the
fifty-sixth and fifty-seventh verses of this chapter, while the term
'asesena' denotes the topic of devotion, described in the whole
of Gita. * Through the expression 'Vimrsyaitadasesena', the Lord
expresses His special grace, in a secret way. The Lord, wants
that he should not have a disinclination for Him. If he ponders
all sins; grieve not (18/66). This is called His supreme word, the most
secret of all.
That Yogasastrais said to be the supreme secret in which all the disciplines
of Action, of Knowledge and Devotion are described (18/68,75).
* In the GIta the topic of devotion has been described in the following
verses-Among all the Yogis, he who full of faith worships Me, is deemed
by Me to be the most devout (6/47); those who take refuge in Me alone
cross this Maya (divine potency) (7/14); such a great soul, who realizes that
all this is God, is very rare (7/19); I am easily attainable to the Yogi who
constantly thinks of Me with undivided mind (8/14); the Supreme Person is
attainable only by exclusive devotion (8/22); great souls possessing a divine
nature worship Me constantly with undivided mind (9/13); the devotees of
firm resolve, constantly chanting My names and glories, and bowing to Me,
worship Me with single-minded devotion (9/14), I secure what is not already
possessed and personally attend to the needs of those devotees who worship
Me alone (9/22); whosoever offers to Me with devotion a leaf, a flower, a fruit,
or water, that offering of love, I accept (9/26); whatever you do, whatever you
eat, whatever you offer in sacrifice, whatever you give, whatever you do as
penance, offer it all to Me (9/27); you will be freed from the bonds of action
yielding good and evil fruits (9/28); fix your mind on Me, be devoted to Me,
adore Me, bow down to Me (9/34); I dispel the darkness born of ignorance
of My devotees so that they may attain Me (10/9-11); through single-minded
devotion I can be seen and known and even entered into (11/54); the devotee
who regards Me as his supreme goal reaches Me (11155); those who worship
Me with supreme faith are the best in Yoga (12/2); I rescue those from the
ocean of birth and death who worship Me with single-mindeddevotion (12/6-7);
by fixing your mind on Me and your intellect in Me alone, thereafter you will
abide in Me (12/8); He who worships Me with exclusive devotion transcending
the three modes becomes eligible for attaining Brahma (14126); he, who
worships Me with his whole being, is the knower of all (15/19) and so on.
over His gospel, he will realize the reality, that none is superior
to, more loving and more merciful, than Him.
'Yatheccbasi tatba kuro'-Lord Krsna advises Arjuna,to reflect
fully over His teaching and then do, as he best wishes. It shows,
Lord Krsna's manifest intimacy, grace and benevolence, for him.
In verse (7/2) when the Lord declares, that He will unfold to
him in its entirety, this knowledge with realization and in (9/1),
when He states that He will declare knowledge with realization,
and in (1011) when He asks him to listen to His supreme word,
these show His common grace, for Arjuna. But, in (18/58) when
He says to Arjuna, that if he does not act according to His
advice, he will perish, it is His special grace.
When rJord Krsna asks Arjuna, to do as he wishes, Arjuna
is very much perturbed by thinking, that the Lord is abandoning
him. A devotee, can tolerate his chiding, but cannot bear his
separation from the Lord. Arjuna, was not so much perturbed,
when he was admonished by the Lord, with the words that he
would perish if he did not act according to His advice, as he was
now. He thinks, that he committed a blunder, that in spite of the
Lord's loving advice warning, and exhortation to taking refuge,
in the all-pervading God, he did not respond favourably. So at
last the Lord, had to say "Do as thou wishest." By thinking so
Arjuna, feels miserable to express himself to the Lord. He now
feels very sad and dejected. So the Lord utters the most secret
words, of his own accord, in the next verse.
Appendix-s-t Yathecchasi tatha kuru'-The Lord asks Arjuna
to do as he best wishes-Lord Krsna does not make this utterance
in order to abandon him but in order to attract him towards Him
specially; as when a ball is thrown towards a wall with force, it
is done to catch it again, rather than to abandon it. It means that
the Lord in the preceding verse, having mentioned that Arjuna
should take refuge in immanent formless God, now wants to
attract Him towards Himself viz., towards God Who is endowed
with attributes and with form so that Arjuna may not be deprived
of the attainment of the Lord's entire form. The formless God

(Brahma) does not comprise God endowed with form, but God
endowed with form comprises formless God (Brahma).
Link.·-In the preceding verse, Lord Kr~1JO. ordered Arjuna,

to reflect over His teaching fully and over its gist. But Arjuna
could not grasp the gist of His teaching, because the purport of
the teaching is not known, as much to a listener, as to speaker.
Secondly, Lord Kr~1JO. asked him to do as he wished. Hearing
these words, he got despondent. So Lord Kr~1Ja, giving him the
quintessence of His teaching consoles him.
~1~]('14 ~: ~ ~ lRlf CfCf: I

~m:r~~'ffi1T~-a-~11 ~~ II
sarvaguhyatamarit bhiiyal}. SfI)U me paramarit vacah
Isto'sl me drdhamiti tato vaksyami te hitam
Listen again to My supreme words, the most secret of these
all. Well beloved art thou of Me, therefore, I shall tell thee, what
is good for thee. 64
Comment:-
'Sarvaguhyatamam bhuyah SfJ}u me paramam vacah---dn the
sixty-third verse, the Lord told Arjuna, the wisdom which was
more secret (refuge in God) than the teaching of Karmayoga,
which was secret, while in (9/1) and (15/20) He imparted the
most secret teaching (Guhyatamam-His glory). But He did not
convey, His supremely secret word (Sarvaguhyatamam), before.
It is only here, that He unfolds it to him.
He also warns Arjuna, that this supreme word, should not be
disclosed to a man who is without austerity, nor to one, without
devotion, because it is the most secret, of all the other secrets,
disclosed so far. * (This is-Abandoning all duties, seek refuge in
*At the beginning of the tenth chapter Lord Krsna said, "Hear once
Verse 64] SADHAKA-SAfi'UIVANI 2021
Me alone). This is the supremely secret teaching, of the Gita.

In the seventh verse of the second chapter, Arjuna said,
"Being tainted by the vice of faint-heartedness, and my mind
puzzled, with regard to duty, I ask you. Tell me that which is
decidedly good; I am your disciple. Pray instruct me, who has
sought refuge in you." So Lord Krsna (in 18/66) says, "Abandoning
all duties, seek refuge in Me alone. I shall release you from all
sins; grieve not." This is Lord Krsna's supreme word, the top
secret of all secrets.
By the expression 'Bhiiyah SfI.lU,' (listen again) Lord Krsna
means to say, that He also imparted His teaching to him, even
before, but at that time he failed to take special note of it. So, He
was conveying the mystery of all mysteries again, and expected
that Arjuna would listen to it, with rapt attention.
This gospel was imparted to him in (18/57) when the Lord
said to him, "Have your mind constantly fixed on Me," and
also in (18/58) when He declared, "Fixing your mind on Me,
you will by My grace, overcome all obstacles." But He did not
use the expression 'Sarvaguhyatamam' (the supreme secret of
all) before, and Arjuna did not take any special note of it. So,
again My supreme word, 0 mighty-armed,"while here He says, "Hear again My
supreme word, the most secret of all." The difference is that there He used the
words 'mighty-armed' while here 'the most secret of all.' There in (10/9) He
used 'Maccittah' (with their minds wholly fixed on Me), while here He uses in
(18/57-58) the term 'Maccittah' (with thy mind fixed on Me). The difference is
that the former teaching is for the general people while the latter is specially
for Arjuna as He uses the second person for him. There He declared that by
His grace his ignorance would be dispelled while here He says that by His
grace he will overcome all obstacles.
There in (1011) He said, "I shall speak to you, who are so loving out
of solicitude for your welfare" while here He says, "I shall tell you what is
good for you." There in 9/34 having said 'Fix your mind on Me' He said, "0
mighty-armed, hear once again My supreme word" (1011), while here having
said, "Hear again, My supreme word, the most secret of all" (18/64) He said,
"Fix your mind on Me" (18/65).
As the expression, 'Sarvaguhyatamam' (the supreme secret of all) has
been used once, so has the sentence, "Abandoning all duties, take refuge in
Me alone" (18/66).
in order to divert Arjuna's attention to His supreme word, the

supreme secret of all, Lord Krsna uses this expression.
'Isto'sl me dr4hamiti'-The Lord, in the preceding verse
admonishing him, asked him to do, as he wished. What can be
a more severe punishment, to an obedient devotee, than these
words of indifference? Arjuna having heard these words, is
perturbed, by thinking that the Lord is abandoning him. In order
to remove his fear He consoles him by saying, "well beloved
art thou of Me." Had Arjuna not been perturbed, there would
not have been any need for Lord Krsna, to tell Arjuna, that he
was well beloved of Him.
Moreover, Lord Krsna uses the term 'Ista' (favourite),
because He considers His devout devotee as His favourite deity.
As a devotee, with exclusive devotion, regards the Lord as his
favourite deity, so does the Lord, as He declares, "Howsoever
men approach Me even so do I seek them" (GWi 4/11). In the
Bhagavata, Lord Krsna says to Uddhava, "0 Uddhava, neither
Brahmaji nor Lord Sankara, nor Balaramaji, nor Laksmiji, who
reside in My body nor My soul, is so much loving to Me, as a
devout devotee like, you."
By using the term 'Drdham', the Lord means to say to Arjuna,
that he should be free from fear, because he has accepted "I have
sought refuge in You" (GIHi 2/7). The reason is, that anyone
who having sought refuge in Him, says from his heart even
once, "I am only yours,"the Lord grants him security, from all
beings such is His vow.
'Tato vaksyaml te hitam'-Lord Krsna says to Arjuna, that
he is His loving friend and therefore, He will impart to him the
teaching of taking refuge in Him, which is the supreme secret of
all. Further, He will unfold it to him, to do good to him, without
hoping for any reward, from him. It proves that a man's welfare
or good, lies in taking refuge, in the Lord, without depending
on anyone else.
The man (soul), is a fragment of God, and so he should
depend only on God, and he should take refuge in him, only.

If he depends on things, incidents, circumstances and persons
etc., he will have to be sad and worried, because all of these
are perishable. As coal ignites in the fire, but it becomes black,
when it is separated from fire, similarly, if a man (soul) (self),
has an inclination for the Lord and takes refuge in Him, he
shines, by becoming one with the Lord and may lead the world
to salvation. But, if he has a disinclination for the Lord, he has
to suffer and follow a cycle of birth and death.
Appendix-In 'tameva saranarn gaccha' (18/62), 'take refuge
in Him alone'-there is refuge in formless God and in 'mamekarn
saranam vraja' (18/66), 'take refuge in Me alone'-there is refuge
in God endowed. with attributes. By taking refuge in the formless
Brahma, a striver attains salvation, but by taking refuge in God
endowed with form, a striver besides attaining salvation also
attains love (devotion). Therefore refuge in God endowed with
form is 'sarvaguhyatama' viz., the Supreme Secret of all. The Lord
in the reference of only devotion, uses the expression 'Supreme
word'. In the first verse of the tenth chapter.also the Lord asked
Arjuna to listen to His Supreme word-'srnu me paramarh vacah' .
Arjuna said to Lord Krsna, "I am your disciple"-'sisyaste'ham'
(2/7), but the Lord says to him, "you are my beloved
friend"- 'isto' si'. It means that the spiritual guide (preceptor)
initiates the pupil but the Lord, instead of having the teacher-
pupil relationship, makes a devotee his friend.
Every activity of the Lord is for the welfare of others but
in this reference special welfare is solicited, so the Lord says
'tato vaksyami te hitam'.
manmana bhava madbhakto madyaji mam namaskuru

mamevaisyasi satyam te pratijane priyo'si me
2024 SroMADBHAGAVADGITA [Chapter18
Fix thy mind on Me; be devotedto Me; worship Me; prostrate

thyself before Me; so shalt thou come unto Me. I promise thee
truly, for thou art dear to Me. 65
Comment:-
'Madbhaktal}'-A striver,first of all should change his egoistic
notions ('I' ness), by accepting, that he belongs to the Lord.
Without changing the ego, he cannot make speedy progress. By
doing so, his progress in the spiritual path, becomes easy and
natural. Hence first of all a striver should be devoted to Me.
A disciple accepts a person as his preceptor, and then he
becomes of his preceptor. A girl after her marriage accepts her
husband as hers, by changing her egoism and so she becomes
attached to the family, of her husband. Similarly, a striver should
accept that he is of the Lord only, and only the Lord is his; he
does not belong to the world, and the world does not belong to
him (when egoism changes, mineness also naturally changes).
'Manmana bhava'-When a striver, assumes that he belongs
to the Lord and the Lord belongs to him, He becomes naturally
loving to him as He is his own and then his mind is naturally
fixed on Him. In that case, he naturally thinks of His name, glory
and sport etc. Moreover, he recites His name and meditates on
Him, very promptly and affectionately.
'Madyaji'-When a striver,becomes of the Lord, by changing
his egoism, he serves Him by performing actions. The more his
intimacy with the Lord develops, the more devoted, he becomes
in rendering service, to Him. That service, changes into adoration.
So whatever worldly, household or bodily work he does, becomes
worship of the Lord. He has a firm conviction, that he has to
do nothing, except worship God.
'Mfuil namaskuru'-A striver, by prostrating himself before
the Lord, should totally surrender himself, to Him. In that case, he
should be extremely happy, both in favourable and unfavourable
circumstances, by regarding it, as gracious divine dispensation.
Verse 651 . SADHAKA-SANJiVANi 2025
He holds, that whatever God does is, for his welfare, whether
he understands it or not, as He is a disinterested friend of all
beings. So, he should think, that the Lord, by creating desirable
or undesirable circumstances, is absolving him of his good deeds
and sins, and making him pure, so that he may be attracted
towards His feet. This is prostration, before the Lord.
'Mamevaisyasl satyam te pratijane priyo'si me'-Lord Krsna,
promises truly to Arjuna, that by fixing his mind on Him, by
being devoted to Him, by worshipping Him, by prostrating himself
before Him, he will come to Him* because he is dear to Him.
By the term 'Priyo'si' (thou art dear), the Lord means that
every being (soul), is very dear to Him, because it is His fragment.
He may, send it to eighty-four lac forms of lives or even to hell,
but His aim is to purify it. This gracious dispensation of the
Lord, towards all beings, reveals His loving nature. So Arjuna
here, represents all beings.
Every being (soul), is very loving to God. A human being,
having a disinclination for God, assumes worldly perishable
things, such as wealth, property, family, body, senses, mind,
intellect and life-breath etc., as his own, while the world has
never accepted him, as its own. All the worldly things, are
kaleidoscopic and perishable, while he himself is unchanging
and imperishable. But he commits an error, by assuming his
affinity, with the changing world, as eternal. This is the reason,
that this affmity with a person persists, even when a person is
dead. This assumed affinity, is the cause of his fall. He is free,
whether he accepts this affmity or he does not accept it. So, by
renouncing this assumed affinity, he should realize his real and
eternal affmity with God and should take refuge, in Him.
Appendix-God is already attained to Arjuna; therefore
* If a devotee either fixes his mind on Him or is devoted to Him or

worships Him or bows to Him-by practising one fully, the remaining three
are naturally practised.
2026 SRIMADBHAGA vADGlTA [Chapter 18
here the Lord by using the term 'mamevaisyasi' means that he

will know Him in His entirety, about which the Lord at the
beginning of the seventh chapter said, "asarnsayarn samagrarn
mam yatha jftasyasi tacchrnu." Then Arjuna will have deep
intimacy with Him viz., he will become the Lord's own self,
about which the Lord said in the seventh chapter 'jfiani tvatmaiva
me matam' (7/18); 'priyo hi jfianino'tyarthamaham sa ca mama
priyah' (7/17) (viz., 'exceedingly dear am I to the wise, and he
is exceedingly dear to Me').
Link:-Having consoled Arjuna, in the preceding two verses,

the Lord in the next verse, unfolds the supreme secret ofall secrets.
~~ qlqch ~ ~I
31t(Clf <fIc¥ql qcair~ 'tlT~: II ~~ II
sarvadharmanparityajya mamekam saranarn vraja
aham tva sarvapapebhyo moksayisyami rna sucah
Abandoning dependence on all duties (dharma), take refuge
in Me, alone. I shall liberate you from all your sins; therefore
grieve not. 66
Comment:-
'Sarvadharmanparityajya mamekarn saraQaril vraja'-Lord
Krsna, exhorts Arjuna to take refuge, in Him by abandoning
dependence on all duties and determination of his duty i.e., what
to do and what not to do. Refuge in the Lord, is the quintessence,
of the gospel of the Lord. When a devotee takes refuge in Him,
like a chaste wife, he has to do nothing, for himself. As a chaste
wife, performs every action, in order to please her husband, without
thinking of her own taste and inclination, and her husband's
Gotra (sub caste) becomes hers, similarly, a devotee who takes
refuge in Him, surrenders everything to Him and becomes, free
from worry, fear, sorrow and doubt.
Here the term 'Dharma,' stands for duty. The reason, is that
from the forty-first verse to the forty-fourth verse,the terms

'Svabhavaja Karma' (duties born of their natures) have been used.
In the first half of the forty-seventh verse, the term 'Svadharma,'
(one's own duty) has been used. Again, in the second half of the
forty-seventh verse and also in the forty-eighth verse, the term
'Karma' (Duty) has been used. It means, that in this context at
the beginning and the end the term 'Karma,' has been used, while
in the middle the term 'Svadharma,' (one's own duty) has been
used. So the term 'Dharma,' stands for duty.
Now a question arises, whether one's duties should be
practically abandoned. The answer is that it is not proper to
abandon one's duties, because in response to the order of Lord
Krsna, Arjuna says, "I shall act according to Your word" (18/73).
Then he carried out His order, and waged war. Moreover, in the
sixth verse of this chapter, the Lord declared, "Acts of sacrifice,
gift and penance and all other duties, must be performed."*
* In the third chapter there is description that a man should not abstain from
actions. "Not by non-performance of actions does a man reach actionlessness,
nor by mere renunciation does he attain to perfection" (3/4)."None can remain
inactive even for a moment" (3/5). "He who restraining the organs of action,
thinks of the sense-objects, is called a hypocrite" (3/6). "He who controlling
the senses by the mind engages himself in action, he excels" (3/7). "Perform
your allotted duty because desisting from action, you cannot even maintain
your body" (3/8). "Perform action for the sake of sacrifice alone" (3/9). Having
created mankind at the beginning of creation, the creator, Brahms said to them,
"By this shall ye propagate; let this be the milch-cow to provide you necessities
for sacrifice"(3/IO). "You and the gods fostering each other shall attain to the
supreme good" (3/ll). "He who enjoys the gifts without giving to the gods
in return is a thief' (3/12). "Those who partake of what is left after sacrifice,
are absolved of all sins while those who cook for the sake of nourishing their
body alone, eat only sin' (3/13). "He who does not perform his duties, lives
in vain" (3/16). "A man by performing actions without attachment attains the
supreme." (3/19). "It is through action alone that Janaka and other wise men
reached perfection. You should perform action with a view to the maintenance
of the world" (3/20). The Lord says, "If I don't perform actions, I should be
the creator of confusion of castes and destruction of these people" (3/23-24).
"The wise should act without attachment as the unwise act with attachment"
(3/25). "Let no wise man unsettle the mind of ignorant people attached to
action, but should get them to perform all their duties, duly performing them
2028 SRlMADBHAGAvADGlT A [Chapterl8
After studying the Gila, it becomes clear, that a man should

not renounce his duties, under any circumstances. Arjuna thought
that it was better to live on alms, than to perform his duty, in
slaying the honoured teachers in the war (2/5); but Lord Krsna,
exhorted him to wage such a righteous war, by saying that there
is nothing more welcome for a man of the warrior class, than a
righteous war (2/31-38). It proves, that one should not renounce
one's duty, which has been prescribed for him, according to his
caste, stage of life and circumstances etc.
Then, why does Lord Krsna say to Arjuna, to abandon all
duties? The Lord means to say that all duties, must be offered
to Him. By doing so, a striver, will not depend on duties, but
will depend on God. The Lord, declares, that those who depend
on duties, (actions) are subject to birth and death (Gita 9/21).
By depending only on Him, one need not decide, what ought to
be done and what ought not to be done. It practically happened,
in Arjuna's life.
Arjuna was fighting against Kama. The wheel of Kama's
chariot, got stuck in mud. Kama was trying to push it out. So
he said to Arjuna, "You are in the chariot but I am not in a
chariot. You possess knowledge of scriptures, and you are well-
versed in the science of arms, like Sahasrarjuna. You also know
the science of ethics. So it is not proper on your part to shoot
arrows, at me". So Arjuna did not shoot any arrows. Then Lord
Krsna said to Kama, "It is righteous, rather than sinful, to kill
such a desperado, as you.* Six chariot-warriors, including you
have murdered Abhimanyu, who was alone. Therefore, there
is no use for you to support righteousness. It is fortunate, that
you are reminded of righteousness, at this moment. But he who
himself, does not translate righteousness into practice has no
himself' (3/26). Thus the Lord has laid great emphasis on the performance of
one's duty in the third chapter.
* A desperado who is bent upon doing harm to anyone should be killed.
Such a killer does not incur any sin (evil).
Verse 66] SADHAKA-SMuIVANI 2029
right to preach it, to others." Having uttered these words Lord

Krsna, ordered Arjuna to shoot arrows. By obeying Him, Arjuna
began to shoot these.
If Arjuna, had taken the decision about his duty, by applying
his intellect, he would have committed an error of judgment.
But he left it to the Lord and it was He, Who took the right
decision.
Arjuna, was in a dilemma whether to fight or not to fight
(2/6). He thought, that if he fought, there would be destruction
of his family, and sin would overtake the entire family. The
women of the family, would become corrupt, and there would
ensue an intermixture of castes. Thus, age-long, caste-traditions
and family customs, would die (1/39-44). On the other hand,
there was nothing more welcome, for a man of the warrior class,
than a righteous war. Therefore, Lord Krsna asks Arjuna, to
entrust Him with the task of taking the decision, about his duty,
without being confused about it.
'Mamekam sarauam vraja'-Here the term 'ekam' (alone),
stands for exclusive or undivided. In (3/2) and (5/1) also Arjuna
by using the term 'ekam' (one) asked Lord Krsna, to tell him
definitely, the one discipline by which he might attain bliss.
So Lord Krsna in response to his question, says that exclusive
(undivided) refuge is the best discipline, to attain bliss or God-
realization.
In the Gita, Lord Krsna has laid, time and again, great
emphasis on the merit of, exclusive devotion. 'Those who take
refuge in Me alone, get over this divine delusion of Mine' (7/14);
'I am easily attainable to the Yogi (ascetic) who always and
constantly, thinks of Me, with undivided mind' (8/14).* For those
men who worship Me alone, I provide, what is not possessed and
preserve what they already possess' (9/22); 'Through single-minded
devotion, I can be seen and known and even entered into' (11/54);
'I speedily deliver, from the ocean of birth and death, those who
* 'Undivided mind' stands for exclusive devotion or exclusive dependence.
meditate on Me, with single-minded devotion' (12/6-7); 'Those

who worship Me with exclusive devotion, transcend the three
modes of nature' (14/26). Thus, having described the merit of
exclusive devotion, the Lord gives the quintessence of the entire
gospel, of the Gita by declaring, "Take refuge in Me alone." It
means that the Lord, is the means as well as, the end.
The sentence 'Mamekam saranam vraja' means, that a striver,
should take refuge in Him, not by mind and intellect, but by the
self. When he himself takes refuge by the self, his mind, body,
senses and intellect etc., automatically take refuge, in Him.
'Aham tva sarvapapebhyo rnok~ayi~yami rna sucal}'-It may
be thought, that Lord Krsna allured Arjuna to liberate him, from
the sin, as he was afraid of, in the first chapter. But, it is not
reasonable, because, as soon as a man seeks refuge in the Lord,
his sins of millions of births perish. If the Lord wanted to allure
him, that he would liberate him from all sins, He would have
done it earlier, before he took refuge in Him.
When the Lord declares, that He will liberate him from
all sins, He means to say, that having taken refuge in Him, if
he finds that he has not got rid of evil propensities, has not
developed devotion to God, and has not beheld Him, he need
not worry. It is the Lord's responsibility, to free him from all
defects. If he himself wanted to shoulder the responsibility, it
shows that he has not yet taken refuge. When he has taken
refuge in Him, he should be free from worry, sadness, fear
and doubt. If these evils, crop up in him, they will prove to be
obstacles in refuge and the responsibility (burden) will remain
his. This responsibility, is a blot on refuge. After he has taken
refuge in Him, his shortcomings are the Lord's, and his whole
responsibility, goes to the Lord.
When Vibhisana took refuge in Lord Rama, Rama shouldered
his full responsibility. Once in a village named Vipraghosa, a
Brahmana (a member of the priest class), was killed by him.
First, he was badly beaten up and then he was chained and
Verse 66] 2031
imprisoned. When Lord Rama came to know of this incident,

He flew to Vipraghosa by the airy vehicle, named Puspaka. The
villagers, extended a cordial welcome to Lord Rama, and said to
Him, that Vibhisana had murdered a Brahmana and so they gave
him a severe beating, but he was not killed. Lord Rama said,
"Oh, people of the priest class, I have granted him an age of a
Kalpa (consisting of 4,32,00,00,000 years of mortals), and also a
kingdom. How can he be killed? Moreover, he is My devotee. The
responsibility of the crime of a servant, goes to his master, and
the master deserves punishment. Therefore instead of Vibhisana,
punish Me." The Brahmanas, having perceived the affection of
Lord Rama for a person who has taken shelter in Him, were
wonder-struck and all of them sought refuge in Him.
It means that 'I am the Lord's and the Lord is mine;' this
is the quintessence of all spiritual disciplines. Nothing, such
as eligibility, capability, qualification and virtue, is equal to a
sense of mine, with the Lord. A weeping child, awakens all the
members of a family at midnight and they try their best to please
the child. Why? Because, the child is theirs. So a devotee, who
has taken refuge in the Lord, should hold that he is the Lord's
and only the Lord is his.
'Ma sucah' means-
(1) Having taken refuge in me, if you grieve, it is out of
your pride and it is a crime and it is a blot, on refuge.
When you have taken refuge in Me, you should totally deperid
on Me. If you do not totally depend on Me, it is a crime. If you
worry after thinking of your shortcomings, it means that you
have pride of your own strength because you want to get rid
of these by your own power. * If you have defects, you should
be sad, but not worried, like a child who starts weeping without
* In the assembly of the Kauravas when an effort is made to strip Draupadi,
she holds the San with her hands and teeth. But then finding herself helpless,
she invokes Lord Krsna and totally depends upon Him. Then Duhsasana gets
totally tired but is unable to strip the San from her body, because the San
becomes endless to strip her.
worrying, when he sees a dog coming towards him. But if you

worry, the people will laugh at you, and at Me. They will think
that a devotee of God is worried, and the Lord does not rid him
of it. It means that your lack of faith in Me, brings a blot on
Me, and My refuge. Therefore, abandon your worry.
(2) Do not worry, even if your thoughts and feelings, have
not been purified. It is My responsibility, to purify these.
(3) In the seventh verse of the second chapter, Arjuna says
to Lord Krsna, that he has taken refuge in Him. But in the eighth
verse, he says that even on obtaining undisputed sovereignty,
and an affluent kingdom on the earth, and lordship over the
gods, he does not see any means, that can drive away the grief,
which is affecting his senses. At this, the Lord seems to say
to Arjuna, that he is right because a man cannot be free from
grief, so long as he is attached to perishable persons and objects.
But, it is a blunder on his part, if he grieves even after having
taken refuge in Him.
(4) A devotee, having taken refuge in the Lord, should
not worry what will happen to him, here or hereafter. In this
connection a devotee said, "0 slayer of Narakasura, you may
provide me residence, either in heaven or hell or on the earth
and behave towards me, in anyway according to Your sweet will.
But I have only one demand, that I may go on thinking of your
most beautiful feet, which excel the beauty of an autumn-lotus
of season, even at the time of my death.
I An.Important Fact Pertaining to Refuge I
When a devotee, assumes that he is the Lord's and the Lord is
his, his defects such as worry, fear, sadness and doubt, are rooted
out. The reason is, that all defects are based on his dependence
on the world, including the body, and on his disinclination, for
the Lord. As soon as his affinity, with the Lord gets a firm
footing, all his defects perish.
Thecriteria of one's firm affinity, with theLord arethefollowing:-
(1) Fearlessnessc-s-The devotee who takes refuge in the Lord,

becomes free from external fear, as that of poisonous snakes,
and scorpions, and wild beasts such as lion etc., and also from
internal fear, of evil propensities etc. A striver, should not have
such a fear, that his tendencies may be of evil nature, as by
God's grace, he becomes saturated with divine mercy. So, there
is no question of any such fear, for him. He could not purify his
evil thoughts, as he regarded these as 'mine'. To regard these as
one's own, is impurity. He also becomes totally free, from the
greatest fear of death, from which even great scholars cannot
escape. He perceives the Lord's grace, everywhere.
Now, a doubt may arise, that when a devotee worships God
with exclusive devotion, it means that he regards himself as
different from God and as fear arises in duality so he should be
afraid of Him. But this doubt is baseless, because the devotee
becomes so much intimate with the Lord, that no question arises
of his being afraid, of Him. He being the Lord's fragment, having
taken refuge in Him, becomes fearless, forever, like a child,
who becomes fearless in the lap of his mother. He is different
from prakrti (nature), not from Him. The Lord and he (self), are
sentient, eternal, imperishable and unchanging, while prakrti is
insentient, transient, perishable and everchanging. So he can be
afraid of nature, but not of the Lord. Actually, a devotee (self)
has his identity with God, but he forgets it. And when he takes
refuge in the Lord, he realizes this fact.
(2) Freedom from sadness (sorrow):-A person, grieves over
what has passed. To grieve over the past, is a blunder. A devotee,
believes that whatever is allotted, cannot be blotted, and every
action, incident or circumstance, destined by the Lord, is for his
good. By thinking so, he remains free from sadness.
(3) Freedom from worry:-When a devotee takes refuge
in God, he is not at all worried, about the necessities of life,
here or what will happen to him, in future. If he surrenders
himself to God, how can any worry remain? Worry is contrary
to surrender. If there is worry, actually there is no surrender, The

Lord declares, "I'll release you from all sins." What efforts does
he need then? He is least worried, whether his mind and intellect,
are purified or not. If sometimes evil propensities, get hold of his
mind,he may invoke the Lord to save him, but he does not, at
all worry or grieve. He becomes a yesman of His will, because
the Lord, shoulders his full responsibility. If sometimes, he feels
that body, senses, mind, life-breath and intellect, are his, it is
his error. He prays to God to deliver him, from this error and
becomes free from worry.
(4) Freedom from doubt-He does not doubt, whether he
is of the Lord or not, and whether the Lord has accepted him
or not. He believes, that he has been of the Lord since time
immemorial, and he will remain His. He holds, that it was an
error on his part that he had regarded himself as separate, from
the Lord. But it is impossible, because the Lord declared, "He
(the self) is a fragment of My own self' (Gila 15/7). Thus, he
has a belief that he is of the Lord and the Lord is his, without
doubt.
(5) Not to put to a test-The devotee, who takes refuge
in the Lord, does not put his surrender to a test, that he should
possess such virtues; and if he does not possess them, it means
that he has not taken, true refuge. He has a firm belief, that he
has taken refuge in the Lord, and so he is surprised, when he
perceives that the signs of a devotee, who is dear to the Lord
(Gita 12/13-19), are missing from him.* By thinking so, he
* In order to make the point clear there is an anecdote. At the death of

the mother, the two elder brothers asked the younger brother to take the ash
of the dead mother's body and cast it into the Ganges. The distance of the
Ganges from their house was six hundred miles. He got tired after covering
a distance of three hundred miles. So he threw the ash and filled the metal
mug with rainy water in order to show that he had gone to the Ganges and
brought its holy water. When he came back home, his elder brothers knew the
fact because he had come back earlier than he should have returned. When
they asked him, he told a lie.
Next day one of the elder brothers said to the younger brother that he
develops the marks of an enlightened devotee, without making

any effort.
(6) Not to have a contrary resolution:-Such a devotee,
has no contrary resolution, that he is not of the Lord. He has a
firm belief, that his relationship with the Lord is permanent and
eternal, and he is only His. He was not conscious of this. It was
his blunder. This relationship is axiomatic. Now this blunder is
no more. So, how can he have a contrary belief?
One who heartily accepts refuge in God, he becomes free
from evil, such as fear, grief and worry etc., and his belief in
surrender, is intensified automatically.
A girl after her marriage regards her husband's house, as
her own. This relationship is so much strengthened, that when
she becomes a grandmother or great grandmother, she almost
forgets, that she belonged to another family. When the wife of
her grandson or great grandson misbehaves, towards any other
member of the family, she scolds her by uttering the words,
that a girl born in another family has spoiled, the environment
of her family. It means, that when such an assumed affinity, is
so strengthened,why should the real affinity of a man, with the
Lord, not be strengthened? His assumed affinity, with the world,
is the only obstacle to it.
If such a devotee, lacks anything in devotion or conduct; if
he has contrary tendencies and his conduct is not according to
the Lord's will, there will be a feeling in his heart. God by His
had a dream in which the mother said to him that he had thrown the ash on the
way, not into the Ganges. The younger brother replied if the mother instead
of coming in this direction having covered a distance of three hundred miles,
had gone in the opposite direction, she would have reached the Ganges.
This anecdote shows that a devotee should not have a contrary resolution
like the younger brother who said why the mother came in the opposite direction
and if she had gone the other side, she would have reached the Ganges.
A devotee should think why he lacks the marks of an enlightened devotee
when he has taken refuge in the Lord. By thinking so he will inculcate those
virtues (marks) and become enlightened. But if he has the contrary resolution,
he will be cheated by his own self.
2036 SRlMADBHAGA v ADGITA [Chapter 18
grace, will purge him of all sins and will make up his deficiency
. and he need not make any amends.
The Lord, perceives the feeling of 'mineness', of a devotee
for him. He cannot behold his defects, because he is His fragment
permanently, while defects are temporary, as these appear and
disappear. When a child, soiled with mud comes to his mother
and seeks her lap, the mother is ever prepared to put him in
her lap, without thinking whether he is dirty or clean. All this
happens, due to a feeling of mineness. The child, does not mind
whether it is dirty or not or whether the mother cleans it or not.
Instead of seeing the mud, it only beholds the mother. Draupadi
had evil feelings of enmity and anger, for Duhsasana, and she
resolved that she would not dress her hair, unless she stained it
with Duhsasana's blood. But as soon as she called, Lord Krsna,
He appeared before her, because of her closeness with Him.
Regarding the feeling of 'mineness', one may consider (i)
'The Lord is mine' (ii) 'I .am the Lord's'. In the former case a
devotee may lay a claim over the Lord, and thus may wish
that his desires should be fulfilled by Him. But in the latter, he
surrenders himself to the Lord and thus becomes a puppet of
His sweet will. A striver, should never lay claim on God. He
should rather accept God's lordship, over him. If the Lord does
something according to his will, he feels hesitation, that the
Lord has to satisfy his will. If he feels satisfied and happy in
any happening according to his will, it means that there is some
deficiency, in his surrender.
Such a devout devotee, has nothing to do for him. He
has already offered himself and his possessions to the Lord,
which were really the Lord's. Whatever, he does, does only
God's work. In such a situation, even in the most adverse and
horrible circumstances, he remains enamoured of Divine grace, in
abundance. So a striver, who takes refuge in the Lord ever remains
pleased, with His will, without having any desire of his own, even
in the most undesirable circumstances like that of Kakabhusundi,
Kakabhusundi narrated the life story of his previous birth,

that he was a Brahmana, (a member of the priest class). The sage
named Lomasa put a curse, upon him. So he took birth, as a
crow. But he was not sad, because he thought that it happened by
Lord's will (Manasa 7/113/1). Sage Lomasa saw, that he was still
happy. So he called him and preached him how to meditate on
Lord Rama, because he was a loving devotee of God. Moreover,
he narrated to him the life story of Lord Rama, and gave him
blessings, "You will become dear to Lord Rama. You will possess
all virtues. You will be able to transform yourself, into any form,
you like. Your home with its surroundings will remain totally
untouched, by any deluding potency of the Lord (Maya) and so
on." Just then there was an oracle, "0 sage, whatever you have
said will prove true, this crow is a devotee of Mine, by thought,
word and deed." So in the Ramacaritamanasa, it is said that the
sage's curse proved to be a blessing for it, because of adoration
and such a blessing is seldom granted, even to an ascetic.
Here, adoration stands for being pleased by the Lord's sweet
will, even in most unfavourable and undesirable circumstances.
The more unfavourable the circumstances, are, the more pleased,
a devout devotee becomes, because love enhances every moment.
As a rule, if a thing is ours, it is dear to us. All the beings
are the Lord's and so they are very dear to Him (Manasa 7/8612),
and the Lord is also naturally loving to them. But they have a
disinclination for Him, by an error regarding the kaleidoscopic
world and the bodies, as their own. Still the Lord does not
renounce them, as these are a fragment of the Lord. He ever loves
them. So, for the protection of the virtuous, for the destruction
of the wicked and for the firm establishment of righteousness,
He is born in every age (Gita 4/8). What is the Lord's own
purpose, which is served through these three objectives of His
incarnation? It is because of His love for people, that he comes
into being for their welfare. His incarnation proves His sense of
mineness, mercy, lovingness, benevolence and disinterested and
impartial magnanimity. It is because of disinclination of beings
2038 SRlMADBHAGAv ADGITA. [Chapter18
for Him, that they have to suffer and follow the cycle of birth
and death, So the Lord, asks them to fix their mind on Him, to
be devoted to Him, to worship Him and to prostrate themselves
before Him, so that they may have an inclination for Him, and
a disinclination, for the perishable world.
Whatever the Lord designs, it is only for the welfare of all
beings. If people, pay attention to this fact, nothing remains to
be done, by them. The Lord, has a keen desire to do good, to
beings. So He discloses the secret of all secrets. "Abandoning
all duties,· take refuge in Me alone." The reason is, that He
regards Himself as a disinterested friend of all beings (5/29).
He has given them freedom to attain Him, by anyone of the
Disciplines of Action, Knowledge or Devotion and get rid of
worldly sufferings forever.
In fact, a being attains salvation, only by God's grace. So He
and the liberated souls, who know Him in reality, have revealed
the different disciplines-of Action, Knowledge, Devotion,
A~tfuigayoga, Layayoga, Hathayoga and Rajayoga etc., because
both of them think of the good of all beings, without any selfish
motive (Manasa 7/47/3). The Lord by His grace, by making a
striver, just an instrument, enables him to attain perfection.
A devout devotee, who takes refuge in the Lord, does not
worry, that he has not yet had a vision of the Lord, he has not
developed true devotion for Him and that his inclinations have
not been purified and so on. If he worries, he is like a monkey's
young one, who by holding its mother, shoulders the responsibility
itself. A devout devotee, like a kitten, which totaly depends
upon its mother, depends on the Lord, without worrying whether
He appears before him or not, whether He bestows love upon
him or not, and whether He purifies his propensities or not. A
kitten folds its limbs and remains ready for its mother to carry
it anywhere. Similarly a devotee withdrawing himself from the
world, beholds the Lord by meditating upon Him, reciting His
name and perfoming such spiritual activities. He remains fully
Verse 66] SA.DHAKA-SANJIVANI· 2039
satisfied and happy with whatever happens to him, regarding it

as the Lord's, sweet will.
A devotee is like clay, which leaves itself to a potter's will.
The potter, mixes water in it, kneads it, crushes i., pats it, puts
it on his wheel, moulds it, and makes pots, such as pitcher, jar
and plates etc. Similarly, a devotee leaving himself at the Lord's
will, becomes free, from worry and fear etc. Then, the Lord's
grace, showers on him incessantly. The more free he is from
worry and fears, the more Divine grace, is showered on him.
The more he is worried and prides in his capability, the more
impediments, he puts in, Divine grace. The Lord's uncommon,
unique, incessant and continuous grace, is showered on a devout
devotee, who takes refuge, in Him.
When a fisherman casts his net, in order to catch fish, all the
fish which come within the net, are trapped. But the fish which
come closer to his feet, is not trapped. Similarly, beings having
been attached to the world, get entangled and follow a cycle of
birth and death. But those, who take refuge in Him, get over
the deluding potency (Maya) of the Lord (Gila 7/14). There is
an important difference, between the attitude of the fisherman
and the Lord. The fisherman wants to trap the fish, but the Lord
wants beings to be liberated from illusion, by taking refuge in
Him. So He declares, "Take refuge in Me, alone." A person gets
entangled in illusion, by being attached to worldly pleasure.
As in a moving mill, all the grains are ground but which are
those near the rivet are not pulverised. Similarly in the grinding-
stone of the world, people are crushed i.e., they suffer and follow
a cycle of birth and death. But those, who take refuge in Him, .
escape suffering and the cycle of birth and death. However,
there is a difference between, grain and devotees. The grains
remain near the rivet, without making any effort, while devotees
themselves, by having a disinclination for the world, take refuge
at His feet. It means, that if a man (soul), even being a fragment
of the Lord, accepts his affinity with the world, and wants his
desire to be fulfIlled by it, he. has to suffer, by following the

A man's affmity with the world is an assumed, one, while
with the Lord it is real. Affinity with the world makes him a
slave to the world, while the affinity with the Lord, makes him
a Lord, even to the Lord. If a person, regards himself superior to
others, because of learning, riches, power and even renunciation
and dispassion, it means, that he is a slave to them, because in
fact he is not superior, but these possession have made him feel
superior. So there is superiority of these possessions, rather than
his real own. He is inferior to them. But if a devotee takes refuge
in the Lord, and depends only on Him, the Lord makes him a
jewel of His crown, or considers him, His Lord. But, even then
he has no superiority complex, no pride of his virtues. In that
case, the Lord's uniqueness descends on him and sometimes even
their bodies, senses, mind and intellect bocome divine, as their
earthliness is completely gone. Such devotees, with their bodies
merge in God. ~lfabai merged in His idol. Only a piece of her
Sari,was left in the Lord's mouth. Similarly, saint Tuka Rama
went to the Abode of Lord Visnu, with his body.
In the Disciplineof Knowledge,body does not become divine,
because a Jfiani (wise man), by renouncing his affinity with the
unreal, becomes established in the divine essence. But, when
a devotee, develops an inclination for God, his body,senses,
mind and life-breath etc., are also inclined towards the Lord. It
means, that those who behold only divine essence everywhere,
divinity descends on their bodies, though they appear as gross,
to the worldly people.
When a devotee takes refuge in the Lord, He with Goddess
Laksmi, showers on him so much of affection and grace, beyond
description. When the Lord saturated with love, comes alongwith
His consort Laksmi on His vehicle Garuda, to behold His devotee,
hymns of Samaveda are sung, by its wings. But if a devotee,
instead of worshipping Lord Visnu, the preserver, worships only
Goddess Laksmi (the goddess of wealth), whose vehicle is an owl,

he receives wealth and is intoxicated with, pride, and then falls.
The reason is, that he looks at Mother Laksmi with deceptive
eyes, as he wants to enjoy himself, with her help. Thus, he is
very mean. Moreover, if a person has a desire only to obtain
wealth by adoring Her, he may not get it. But if he adores the
Lord, Goddess Laksmi also certainly appears with Her husband,
Lord Visnu and blesses him with wealth.
In this connection, there is an anecdote of Hanuman, the
monkey-god. Once Lord Rama, Goddess Sita and devotee
Hanuman, were sitting under a tree, in a garden. A creeper
vine, was creeping over the branches of a tree. It looked very
beautiful with its flowers and leaves. Lord Rama said to Hanuman,
"Look, how beautiful this creeper is! It is enhancing the beauty
of the garden and specially this tree, over which it is creeping.
Moreover, it is because of it that beasts and birds seek shelter
under this tree. How blessed it is! Is it not so?"
Hearing praise from the Lord, Goddess Sita said, "Dear son
Hanuman, the beauty of this creeper depends, on the tree. Its
base or support, is the tree. Where can it creep without a tree?
So the credit for its beauty and shelter, goes only to the tree,
truly! Hanuman?"
Hanuman said, "There is something more meritorious, than
these two."
"What is that?" said Sita.
Hanuman said, "Mother, how fme the shade of the tree and
the creeper is! I relish the shade of the two". Similarly, the Lord
and His power of bliss, enrich the glory of each other. Some
devotees consider both of them supreme, others declare only the
Lord, as supreme, while still others regard His power of bliss,
as supreme. However, for a devout devotee, refuge in both of
them, is desirable.
Once, a blind saint was going along the bank of the Yamuna,
with a stick in his hand. The river was flooded. Suddenly he fell
into the river and also lost his stick. He remembered the Lord's
declaration, pertaining to refuge. So, he surrendered himself to
the will of God. Then he felt, as if someone had pulled him out
on to the bank and provided him with a stick as well. Thus a
devotee, is ever happy, with what God destines for him.
Once a goat got astray from its herd, at dusk. It saw the
footprint of a lion, and sat near it by taking refuge in it. When
beasts, such as jackals and wolves, etc., came to attack the goat,
it said that it had sought refuge, at the feet of the lion. So being
afraid of a lion, all of them fled. Finally, the lion came and asked
why, the goat was sitting there, all alone. The goat said, that
it had taken refuge in the lion, whose footprint was there. The
lion saw that it was his footprint. So he assured it, that it need
. not be afraid of anyone, as he would offer protection.
At night, when an elephant came to drink water, the lion
asked him to put the goat on his back, and feed it with green
leaves. The elephant carried out his order, and the goat, ate green
leaves and remained carefree.
Similarly, when a man seeks refuge in God, he gets rid of
all obstacles and becomes fearless, like the fish which swims
against the flow of a river, while even an elephant cannot move,
in that direction.
Affinity with the Lord out of love, desire, fear and envy,
leads a man to salvation*. But those who have no affmity with
* Not only one, but so many people out of desire, envy, fear and love by
concentrating their mind on God and being purged of the sins, have realized
God as a devotee realizes Him, through devotion. The cowherdesses, out of
desire, Karnsa out of fear, the kings such as Sisupala and Dantavaktra, out of
envy, members of the Yadu clan out of family relationship, and you (Yudhisthira
etc.,) out of love, and we (Narada etc.,) out of devotion, have concentrated
our minds on God (Srirnadbha. 7/1/29-30).
Lord Krsna says, '0 sinless Uddhava! In all the ages, by good company
i.e., affinity with Me, demons and devils, birds and beasts, celestial musicians
and damsels, snakes, perfect souls and demi-gods, have attained Me. Among
human beings, persons of trading and labour classes, women and even persons
of the lowest class, who are endowed with the mode of passion and ignorance,
have attained My Supreme State. Vrtra, Prahlada, Vrsaparva, Bali, Bana, Maya,
him, but remain indifferent, are deprived of God-realization.

Those who take refuge in God, are dear to Him and become of
the 'Acyuta' (Infallible), Lord's caste and creed, though they are
of different sexes, castes, creeds, colours, calibres etc.* They
become one with Lord 'Acyuta'. So their 'Gotra' (sub-caste), also
becomes 'Acyuta.'
I-T-h-e-S-e-cr-e-t-o-r-R-e-r-u-g-e-'I
It is o~y the Lord, Who really knows the secret of refuge,

in Him. I am trying to explain this according to my own
understanding, and request that, the reader without grasping the
deep and abstract meanings, should not take a contrary view.
They should reflect upon the topic, because it is something
very vital and rare.
In the Gita, pertaining to refuge Lord Krsna has pointed
out two factors-
(i) 'Seek refuge in Me alone' (18/66).
Vibhisana etc., of the demon class; Sugriva, Hanuman, Jambavan etc., of the
monkey class, beasts and birds, such as the Gajendra and Jatayu, Tuladhara
of the trading class; Dharma, a hunter, Kubja of the low caste, cowherdesses
of Vraja; wives of the people of priest class who performed sacrifices, and
other people, 'because of good company, have attained Me.
Those people neither studied the Vedas, nor obeyed the great personalities
as sanctioned by scriptures, nor observed any fast, nor performed any penance.
But only by good company i.e., affinity with Me, they attained Me.
* In My adoration, there is no distinction between men and women, and
between persons having different names, and belonging to different stages of
life, the only important factor is, devotion to Me (Adhyatma, Aranya 10120).
What is the use of being born in the upper most caste (Brahrnana)? What
is the utility of the deep study of all the scriptures? It means, that there is no
utility. Who can be more blessed in the entire universe, than the being whose
heart is' full of devotion to God?
Was the hunter a man of good conduct? Was Dhruva aged? Did Gajendra
(lord of elephants) possess any learning, or art? Did Vidura belong to an upper
caste? Was Ugrasena belonging to the Yadu clan, heroic? Was Kubja beautiful?
Was Sudama rich? No. Yet all of them realized God, because devotion is the
only virtue, which is loving to God and He gets satisfied with devotion, not
with virtuous conduct and learning etc.
(ii) 'An undeluded person, knowing all worship me with his

whole being (heart)' (15/19); 'Seek refuge in Him, alone with
all your being' (18/62).
How to take refuge in Him? A devotee without paying
any attention to His virtues, glories, names, abode, beauty and
lordliness etc., and having no desire of his own, should surrender
himself to Him. He should believe, that he is only the Lord's and
only the Lord, is his. But anyone should not assume a contrary
meaning. The contrary implications, is that he stops listening
to the virtues and glories etc., of the Lord, and does not go to
His birthplace etc.
A devotee holds, that the Lord is his, whether He possesses
virtues, such as grace, beauty, glory, influence etc., or not. If the
Lord is more hard-hearted and unkind than anyone else, in the
entire universe, still He is his.* If a person respects a rich man
or a powerful man, or a man holding a high post, he in fact,
does not respect him but he respects his riches or power or post.
Similarly, if a devotee adores the Lord because of His virtues,
glories, beauty and lordliness etc., he in fact, does not adore
the Lord, but he adores those qualities. So a striver, instead of
setting eyes on His qualities, should behold Him purely.
Seven sages went to Goddess Parvati, and described the
vices of Lord Siva, and virtues of Lord Visnu, and requested
her to renounce her affinity, with Lord Siva. In response to their
proposal she said, "Even if Lord Siva is a sea of vices and Lord
Visnu a sea of virtues, but anyone who has set mind on someone,
is only connected with him" (Manasa 1/80).
A similar message was conveyed by the cowherdesses to
* My most loving Sri Krsna, whether ugly or handsome, without virtues

or most virtuous, envious of me or most gracious to me, howsoever He treats
me, He is my only resort.
Whether He delights me by embracing or crushes me, under his feet
while I cling on to his feet or breaks my heart without appearing before me,
that Sri Krsna of the free will may treat me in anyway, He likes, but He is
the only Lord of my life, (Sik~ii~~aka 8).
Uddhava, when he brought Lord Krsna's message, to them.

Those, who have an eye on the Lord's virtues and glories
etc., can attain salvation and glory etc., but cannot have vision
of God. But, a devout devotee who beholds Him only, can
have His vision, bind Him and even sell Him. The Lord holds
such devotees in high esteem. Those, who see His glory and
influence, etc., have regard for His glory and influence, etc.,
and it shows, that they have a desire to receive something. But
if a devotee beholds only the Lord, it means, that he has taken
refuge in Him and he is only the Lord's.
An ogress named Piitana, by applying poison to her teats put
these into Lord Krsna's mouth, so that while drawing milk He
might be poisoned. But the merciful Lord, enabled her to attain
salvation, treating her as his mother. Who can be more gracious
than He* ? He awards salvation to an ogress, who wants to poison
Him. How should He award His mother, who feeds Him with
milk everyday? He gives himself to her, He submits to her. When
His mother shows a stick to Him, He starts to weep.
A devotee, who has taken refuge in the Lord, does not think
whether his body, senses and mind etc., are under his control, or
not. He does not think of his honour, praise, virtues and conduct
etc. He does not think, that his eyes should be filled with tears,
and throat be choked with delight, when he chants the Lord's
name and glories, or listens to divine discourses. He regards all
these items as trivial. The reason, is that if he finds virtue and
characteristics of enlightened devotees (Gita 12/13-19) in them,
he will feel proud. But, if he finds that he misses them, he will
be dejected. So a devotee, should not worry about these. But He
should not take the contrary meaning that he may bear enmity
or malice or have a possessive spirit. Divine propensities, are
naturally developed in devotees who take refuge, in God. He
* Oh! This sinful Piltana having applied the deadly poison to her teats,
wanted to feed Krsna in order to kill Him, while He awarded her salvation,
which should have been awarded to a nurse. Who can be more merciful than
He in whom one may seek refuge (Srimadbha. 213123)?
2046 SRlMADBHAGAVADGITA. [Chapter18
looks neither at his own virtues, nor at the virtues of saints, and
liberated souls, that he should possess these.
People complain, why a devotee falls ill, why he suffers, why
he becomes poor and why he is insulted and dishonoured, why
his son may expire, why his riches are lost and so on.:But such
complaints or thoughts are futile. Those, who put a devotee to
such a test, do not know anything, either, about good company,
devotion or refuge. But it does not mean, that such a devotee
is always poor, sick or is insulted, dishonoured or blamed. He
is not the least concerned with health and sickness, praise and
blame, or honour and dishonour etc. He beholds, the Lord only.
He does not think, even of the glory of the Lord, that He is
creator, preserver and destroyer, of the entire universe.
Someone asked a saint, whether he was a devotee of the
Lord, Who creates the universe, or one Who preserves it or one
Who destroys it. He replied, "This is nothing special about our
Lord, this is a phase of His life and glory." A devout devotee,
should never look at His glory.
At Rsikesa, on the bank of the Ganges, a saint was holding
a discourse, during the summer season. A cold wind out of cold
wave came to that side. A striver said, "What a cold wind!"
Another striver said, "How could you divert your attention to
the cold wind, from a divine discourse?" Therefore, so long as
a striver, pays attention to these outwardly temptations etc., it
means that he is not devoted, to the Lord.
In this connection, there is an anecdote, relating to a depraved
woman. Her conduct is bad, but it teaches a good moral. She
wanted to meet her lover. On the way, there was a mosque
where a learned muslim was offering his prayer, to God. She
unknowingly put her foot on the ami of the learned person, and
went away. When she comes back, he was very angry with her,
and he scolded her by saying, that she was very foolish, as she
did not see that he was offering his prayer to God. She replied
that she was so much absorbed by her passion, for that man, that
Verse 66] SADHAKA-SAf'uIvANI 2047
she could not see him. But, how could he behold her, when he
was engrossed in offering his prayer, to the Lord? According to
her, there was no use of such a prayer, and study of the Kurana.
He should have devoted himself, heart and soul, to the Lord,
otherwise he cannot be called a devout devotee, and it means,
that he has not taken refuge in Him.
When the Kauravas and the Pandavas, learnt archery, their
preceptor gave them, a test. An artificial bird, was perched on
the branch of a tree. Each of them was asked to hit the throat
of the bird. But before shooting, each was asked, what he was
beholding. Other persons said, that they saw a branch, a bird,
wings and the beak etc. The same question, was put to Arjuna.
He answered that only the throat, was visible to him. So he was
ordered to shoot the arrow. Arjuna hit the throat of the bird with
his arrow, because he saw the aim, to achieve. Thus a devotee
should have only the aim of Divine love. This is called unswerving
devotion (Gita 13/10) or exclusive devotion, to Him.
Someone told saint Gosvami Tulasidasa, "Your Lord Rama,
Whom you worship, is partly divine, as He possesses only twelve
divine traits (Kala), while. Lord Krsna is fully divine, as He
possesses all the sixteen divine traits." Having heard these words,
Gosvami Tulasidasa bowed to him and said "You have been very
kind to me, by explaining that Lord Rama is an incarnation,having
twelve Kalas (divine traits). I worshipped Him, regarding him
as Dasaratha's loving baby son, only." He did not pay attention
to the fact, that Lord Krsna was a complete incarnation of God,
as He possessed all the sixteen Kalas (divine traits).
Several devotees worship Lord Rama, or Lord Krsna,
regarding Him as a small boy, a son of Dasaratha or Nanda.
So they request saints, to bless their favourite Deity, boy Rama
or Krsna, The Lord, likes such a devotee and such a blessing,
very much. It means, that such devout devotees, do not. pay any
attention, to His glories.
If a person touches the dust of a courtyard, where Kanhaiya
(Krsna) played, this dust enables him to attain, all the four kinds
of salvation. But mother Yasoda, regarding it as dirt, threw it
into a dustbin, because she beheld Krsna only her son, without
paying any attention to His glory and qualifications etc.
Saints, have declared that if a person wants to have a
vision of the Lord, he should have nothing with him because
the dependence on anything, such as mind, intellect, learning,
riches or kith and kin etc., are veils, which are obstacles to His
vision. As soon as, this veil of dependence on the material world,
is removed, a devotee beholds the Lord really.
Once a saint, met a rustic peasant of Vraja. The peasant said
that he worked only for his loving Krsna. The saint said, that
he had an exclusive devotion to him. The peasant said that he
had the most exclusive devotion, to Him. The saint said to him,
"What is the most exclusive devotion?" The peasant said, "What
is exclusive devotion?" The saint said, that in exclusive devotion
a devotee has undivided devotion, to his favourite Deity, without
worshipping the Sun-god, Ganesa, Durga and Brahma etc. The
rustic peasant said, "0 Grandpa, I have the most exclusive
devotion, because I don't know any damn name besides my
Kanhaiya (Krsna)." Thus, a devout devotee, does not meditate
on, what is the Absolute, what is soul, whether God is endowed
with form and attributes or is without attribute and formless,
and so on.
Once a saint, in Vraja was discussing spirituality, with
someone. A cowherdess, heard their discussion. She asked her
companion, about the terms God and soul etc. The latter said,
that these should be the other names of their loving Kanhaiya
(Krsna) or His neighbours, or relatives, because these saints
are bent upon attaining Him. So they always talk about Him.
Similarly, the cowherdesses also believe that only Kanhaiya is
theirs, and they are His. But they have no desire to receive,
anything from Him.
Mother Yasoda says to Dan (Balarama), the elder brother
Verse 66] SADHAKA-SANJNANI 2049
of Lord Krsna, "Look after this Kanhaiya, because he is very

innocent. He should not go into dense woods etc." Balarama
replies, "Kanhaiya is very carefree. He puts his hand into the
holes of snakes and does such other mischiefs. He may be bitten
by poisonous snakes etc." So Balarama and other cowherds, look
after Kanhaiya, lest he should do any mischief. They do not
believe, when anyone says that He rears and preserves the entire
world, because according to them, He is only a loving kid.
Once, a saint began to narrate the glories of Lord Krsna,
to the cowherdesses, while talking to them. The cowherdesses
said, "The key of the treasure of His glories is with us. He has
nothing. So how can he grant anything to anyone?" Anyone
who nurses any desire should never approach Him. So, one who
wants nothing from Him, even in adversity or at the time of
death, should go to Him.
Sage Valmiki says to Lord Rama in the Ramacaritamanasa,
"You reside in the heart of a person who loves, You, naturally
withoutexpectingany reward,becausethat is Your own seat" (2113).
When a devotee has no desire of his own, the Lord, becomes
loving to him and He resides in him. A devout devotee, loves
him for His sake, not for his own sake. If he loves Him, to get
his desire fulfilled, it means that there is no true love, there is
attachment, lust or delusion. Therefore, the cowherdesses gave a
warning to travellers, say, "0 travellers, do not go by that street,
because that is very deadly and dangerous. There a naked boy,
having a dark complexion like black catechu. tree, is standing
with his hands on his buttocks. In appearance, he is like an
ascetic, but he robs travellers, of the treasure of their hearts,
without any exception".
He is called Krsna, because He attracts everyone towards
Him. One who is attracted towards Him, becomes His forever
and he remains of no use to anybody in the world. Such a man,
who is of no use to anybody, is really useful to, everyone. But,
he has no self-interest, to be served by anyone. When a devotee
2050 SR~ADBHAGAVADGtrA [Chapter18
takes refuge in Him, he has not to adore Him. Adoration like

breathing, becomes a natural part and parcel of his life. A devotee,
cannot forget Him, he becomes restless, without remembering
Him, even for a moment (Naradabhaktisiitra 19). Such a noble
devotee, shuns the Kingdom of the entire universe which if
offered to him, as a substitute for forgetfulness of the Lord, for
even a fraction of a moment (Srimadbha, 11/14/14).
In the Bhagavata it is mentioned-Excellent devotees, are
those who cannot renounce the Lord's lotus feet, which are
scarcely available to the gods, not even for half a moment
It is declared by Lord Krsna in the Bhagavata, "Devotees
who have surrendered themselves to Me, have no desire to attain
the seat, either of Brahma or Indra (the lord of the gods), or the
kingdom of this world, or the underworld or all yogic perfection
or even salvation," (Srimadbhagavata 11/14/14).
Bharata, the brother of Lord Rama also declares in the
Ramacaritamanasa, that he has no desire, either for riches or
for righteousness, or for lust or even for salvation, but he wants
to be blessed with the boon, that he should love (adore) Lord
Rama's feet, in all births (2/204).
Appendix-A Karmayogi has his 'nitya' (eternal) affinity with
God, a Jfianayogi has Tattvika unity, while the devotee, who has
taken refuge in God, has 'atmiya affinity' , ownness with God. In
'nitya' affmity there is renunciation of the transient relationship
with the world; in 'tattvika' unity there is realization of the Self
(Self-realization); and in 'atmiya' affinity there is oneness with
God. In 'nitya' affinity there is 'santa rasa' (peaceful relish or
bliss); in 'tattvika' unity there is 'akhanda rasa' and in 'atmiya'
affinity there is infinite relish (bliss). Without attaining infinite
relish, a man's hunger is not fully satisfied. The infmite relish can
be attained by taking 'refuge' in God. Therefore 'seeking refuge
in God' is the Supreme Secret and the best spiritual discipline.
'Sarvadharmanparityajya' does not mean physical abandonment
of all duties but it means abandonment of dependence on all

duties. Thus a striver should not depend on duties. As in the first
chapter, it is mentioned 'ta ime'vasthita yuddhe pranamstyaktva
dhanani ca'-here 'pranamstyaktva' does not mean abandonment
of lives but it means abandonment of the desire to live because
by abandoning the life, how will a warrior be arrayed on the
battlefield? It is impossible. Similarly in the ninth verse of the
first chapter, it is mentioned-'anye ca bahavah surva madarthe
tyaktajivitah'-it does not mean that many other heroes are
arrayed by abandoning their lives. It means that those heroes
have given up hope to live alive viz., they don't care for their
lives. Therefore here the expression 'sarvadharmanparityajya'
should mean 'abandonment of dependence on duties'. As
heroes don't care for their lives, similarly devotees don't care
for duties. They don't attach importance to duties. The reason
is that they attach more importance to 'refuge in God' than to
duties. In duty there is connection with the insentient, while in
'refuge' there is affmity with the sentient. The duty is discharged
according to one's 'varna' (order of life) and 'asrama' (stage
of life), therefore in it there is significance of the body. But
a devotee takes refuge in God himself, therefore in it there is
significance of God.
'Mamekam saranam vraja'-In mundane life a devotee
should have fair dealings with love, respect and courtesy with
others but as he needs nothing from others, he does not depend
on anyone else but he totally depends on God only.
yaha binati raghubira gusmril
aura asa-blsvasa-bharoso, harau jiva-ja4atiii
(Vinayapatrika 103)
'0 Lord Rama! I pray to you to free me from the stupidity
of my hope, belief and dependence on the matter (world)'.
eka bharoso eka bala eka asa bisvasa
eka rama ghana syama hita cataka tulsidasa
(Dohavali 277)
"As a 'cataka' bird lives only on rain drops (it does not
drink even Ganges-water), similarly Tulasidasaji wants to have
trust, hope and belief only in Lord Rama and he wants to depend
only on His power."
In fact only God grants full refuge. As a baby raises its hand
to go to the lap of its mother, the mother raises it up by catching
its hand, similarly when a devotee, by applying his power, is
inclined to God and prepares himself for taking refuge in Him,
God grants him full refuge.
Arjuna wanted to get rid of sins, therefore the Lord said
that He would liberate him from all sins because it is God's
nature that howsoever a devotee seeks Him, so does He meet
him-'ye yatha marn prapadyante tarhstathaiva bhajamyaham'
(Glta 4/11). In fact liberation from sins is not the fruit of refuge.
By exclusive refuge a man being inseparable with God, can attain
infmite bliss. Therefore a striver, without having the desire to be
liberated from sins or sufferings, should take refuge in God. If a
striver has some desire, he gets something (perishable) but if he
is totally free from desire, he gets all (imperishable or endless).
God offers Himself to the devotee, becomes submissive to him
who takes refuge in Him and feels indebted to him.
This refuge is the gist of the Gita which the Lord has
related by showering His special grace. In this 'refuge' only,
the gospel of the Gita attains perfection. Without it the gospel
of the GIta would have remained incomplete. Therefore when
Arjuna surrendered himself totally to God, by declaring, that
he would act according to the Lord's bidding 'karisye vacanarn
tava', after that Ithe Lord did not sermonize.
Link:-In the next verse, Lord Krsnaforbids Arjuna, to unfold

the supreme secret gospel of all the other secrets, as mentioned
in the preceding verse, to those who are undeserving.
~ *
"'tH14'@5hlll ~ Ch«I~"'t1
';f~~~';f~l:It-mS~ II ~\9 II
Verse 67] SAoHAKA-SAI'UIvANI 2053
idaril te natapaskaya nabhaktiiya kadaeana

na casusrii~ave vacyaril na ca mam yo'bhyasiiyati
This is never to be mentioned by you, to anyone who performs
no austerities, or has no devotion, nor who is unwilling to hear, or
who finds fault with Me. 67
Comment:-
'Idam te natapaskaya'i--Here, the term 'idarh' (this), stands
for the supreme secret 'abandoning all duties, take refuge in Me,
alone' unfolded in the preceding verse.
Austerity, consists in tolerating pain and unfavourable
circumstance, happily, while performing one's duty. The mind
is not purified without austerity, and without purity useful advice
cannot be accepted. So the Lord declares, that this supreme secret
of all secrets, should not be revealed to a person, who is devoid
of austerity. This secret of all secrets, should not be unfolded
to one, who is devoid of austerities i.e., who is intolerant. This
tolerance is of four kinds:-
(1) Tolerance in the pairs of opposites:-He should be free,
from the pairs of opposites, such as attachment and aversion,
pleasure and pain, honour and dishonour, praise and blame etc.
Men of virtuous deeds are free from delusion, in the shape of
pairs of opposites (Gita 7/28); "The undeluded ones, are free, from
the pairs of opposites, known as pleasure and pain" (15/5).
(2) Tolerance of impulses:- One resists impulses of lust,
anger, greed and aversion, etc., (Gita 5/23).
(3) Tolerance for religions (doctrines) of others:- He does
not doubt his own doctrine, nor does he criticize and condemn, the
doctrines of others. He realises, that the discipline of renunciation
and of action, are one (Gita 5/5).
(4) Tolerance, in the progress of others:-He is not jealous
and envious of others, when they progress or when they are
praised and honoured (Gita 4/22, 12/15).
A perfected soul, possesses these four kinds, of tolerance.

One who aims at these, is austere, while he who does not aim
at them, is not austere.
This most profound secret, should not be unfolded to one,
who is not austere, because he will not believe it, and he will
find fault with it and thus have a downfall. Secondly, a man
whose aim is not to purify his propensities, conduct etc., may
think that he need not grieve, because the Lord will liberate him,
from all sins. By thinking so, he may be indulging in evil and
may have a fall. So, the Lord directs Arjuna, not to impart this
secret gospel to one, who is devoid of austerities, otherwise, he
may misuse it.
'Nabhaktaya kadacana's--He, who is devoid of devotion and
has no faith in God, should not be imparted this supreme secret,
because he may see things in a perverted way (contrary to the
truth), by thinking that the Lord brags, Who wants others to
carry out His order, for His selfish motive. Such an unbeliever
by belittling such teachings, would have a downfall. So this
supreme gospel, should not be conveyed to such a man.
'Na casuSr~ave vacyam'-This supreme gospel, should not
be imparted to one, who is unwilling to listen to it, because he
will tum a deaf ear, to it. Thus, he will commit a sin, which
will be harmful for him.
'Na ca mam yo'bhyasiiyati'-This most secret teaching, should
not be imparted to one who fmds fault with Him. He finds fault
because his heart is very impure. By fmding fault with him, he
is deprived of the gain and rather has a downfall. This defect is
sometimes, found even in devotees, who have faith in God. So
strivers, should be aware of this defect. Such men who are free
from criticism, are released from the bondage of actions (GWi
3/31). Moreover, He also declares that a man who listens to this
gospel with faith, being free from cavil, shall attain to the divine
immortal abodes such as Vaikuntha, Goloka etc., (GIta 18/71).
When the Lord declares, that this supreme secret is not to be

spoken to such a person, He does not want him to be deprived
of this gospel. But he, without having faith in the Lord and
His words, may regard Him, as boastful and selfish and thus
by accusing Him may have a fall. So it should not be spoken,
to such a person.
Appendix-The Lord has laid special emphasis on the
point that the Supreme Secret word should not be mentioned to
anyone who has no devotion or who finds fault with Him. If it
is mentioned to anyone who has no devotion or finds fault with
God, it is more blame worthy than if it is related to one who
performs no austerities or who is unwilling to hear, because the
intellect of the people, who are without devotion and who are
of a fault fmding nature, is perverted.
'Abhakta' means the person who opposes devotion. He,
who lacks devotion, has not been called here 'abhakta'. Even
in devotees, out of ignorance, this defect of fault-fmding
can be perceived* but because of devotion this defect
naturally perishes.
'Asusnisave' means the person, who is unwilling to hear,
out of egoism. He who, out of ignorance, is unwilling to hear,
has not been called 'asusnisave' here.
Link:-In the next two verses, the Lord explains the reward
of propagating this gospel of the Gitii; among his devotees and
declares, that such a person is the most loving to Him.
~~1Wt~~1
~ ~"Q'ti qi(CI1 4ilqQ6Q(i4'('i~14: II ~l. II
* In spite of having faith, in a person the carping defect may persist;

therefore the Lord has mentioned that a person should have faith and should
also be free from the carping nature.
ya imam paramariJ. guhyarit madbhaktesvabhidhasyati

bhaktim mayi param krtvamamevaisyatyasamsayah
He who, with supreme devotion to Me teaches this supreme
secret to My devotees, shall doubtless, come to Me alone. There
is no doubt about it. 68
Comment:-
'Bhaktlm mayi param krtva'-The supreme devotion means
that the person does not impart this gospel of the Gila, in order
to receive praise, honour, fame and gifts etc. But his aim is to
develop devotion to Him, to meditate on Him, to propagate His
teachings, to liberate the people, from sorrow and suffering and
to lead them, to salvation.
There is a difference between the devotion mentioned in
the fifty-fourth verse of this chapter, and in this verse. There, a
Sankhyayogi having become one with Brahma (the Absolute),
attains supreme devotion to the Lord i.e., he realizes his real
affinity with God, which he has had since time immemorial. But
here, a striver without having any worldly desire, for praise and
honour etc., in the least, yearns for devotion to Him.
'Va imam paramam guhyam'-The teaching of the Gmi as
imparted in the whole Gita, in the form of a dialogue between
Lord Krsna and Arjuna, is the supreme secret. The expression
'Supreme secret, also includes whatever is secret or more secret,
or the most secret.
'Madbhaktesvabhldhasyatl's--A devotee, is he who has faith
in the Lord and His words and who wants to listen to His
teaching. One who declares this teaching to His such devotees,
attains Him.
In the preceding verse, in the expression 'Nabhaktaya'<-singular
number was used, while here in 'Madbhaktesu'<-plural number has
been used. Why? The reason is, that if there is only one person,
who is devoid of austerities or devotion or who is unwilling to
hear or who cavils, among many others, the speaker, should

impart the gospel of the Gita, because it will be beneficial to all
of them, except one. When a man feeds sparrows with grains,
sometimes even a crow comes, to pick some grains, though
the man wants to feed the sparrows only. Similarly, a preacher
(speaker) imparts the teaching of the Gita only to those, who
are qualified and deserving to listen, to it. .
'Mamevai~yatyasarilSayaJ}'-If a person, teaches this supreme
secret to His devotees, aiming at God-realization, he will
doubtlessly, attain Him. The reason is, that according to Gita
when a man, worshipping Him through the performance of his
own duty, attains perfection (18/46) and also through the offer of
bodily actions attains, Him (9/27-28); why should he not attain
Him by propagating the gospel of the Gita, having an aim of
supreme devotion to Him?
~ i'HO+II;¥:t 1ti1!1 cnf~ fillIqi TI q: I

';f
~ ';f ~ -q i'HO+II c::;:q: ~ litH) ~ II ~ ~ II
na ca tasmanmanusyesu kasclnme prlyakrttamah
bhavita na ca me tasmadanyah priyataro bhuvi
There is, none among men who does more loving service to
Me than he; nor shall there be, another on earth, dearer to Me
than him. 69
Comment:-
'Na ca tasmanmanusyesu kaseinme priyakrttamah'<-A person,
who wants to receive and secure material things, and attaches
importance to them, cannot be said, to be endowed with supreme
devotion. But he, who without having any desire in the least for
mundane things etc., having only the aim of God-realization or
God's vision, or God's devotion, wants to translate the teachings
of the Gita into practice, can be said to be endowed, with supreme
devotion. Such a person, is qualified to propagate the gospel of

the Gita. If sometimes, he happens to have a desire to receive
honour and praise etc., that desire cannot last much longer,
because it is not his aim.
There is, none dearer to Him, than he who propagates the
gospel of the GIta among men, because there is no other job more
loving, to Him, than propagation of this gospeL Moreover, he
- does so only for the Lord's sake, without expecting any reward,
in the form of praise, honour,name and fame etc. As far as,
mundane desires are concerned, they can be satisfied, in other
births, such as of gods, birds, beasts, insects, trees, plants and
creatures of hell also. But the success of human life, lies in
God-realization and in becoming beloved, of Him.
'Bhavlta na ca me tasmadanyah priyataro bhuvi'-A devotee,
who has some desire to win praise, honour, name and fame,
without having the only aim of God-realization and without
practising the teachings of the GIta, but propagates the gospel of
the Gita, through adoration, recitation, publication, memorization
and cheap sale and getting these done by others, is dearer to the
Lord, while he who propagates the teaching of his own sect or
religion, is only dear to Him.
A striver, can translate most of the teaching of the GIta into
practice, very easily. Every person, without any distinction of
caste, creed, colour, country, stage of life etc., who performs
his duty for thewelfare of others without expecting any reward,
and without having any desire, while performing professional
and physical activities (eating, drinking, sleeping etc.) can attain
God-realization and supreme bliss (Gitii 6/22).
The gospel of the Gita, does not force anyone to change
his caste, creed, colour, country and actions etc. But, it imparts
the teachings that a man should purify his thoughts, sentiments
and aim. A person, by imparting the gospel of the Gita to His
devotees, will remove their doubts and obstacles, and enable
them to realize God, easily and quickly. So, such a person will
be most loving to God, because He is very much pleased with
those people, who help others in realizing Him. The Lord, feels
very happy and satisfied, with salvation of human beings.
Appendix-The gospel of the Gita can easily lead every
person under every circumstance to salvation; therefore the
Lord mentions the special glory of its propagation. The Gmi
declares that even a warrior, while fighting in the war, can attain
salvation by treating pleasure and pain alike-'sukha duhkhe same
krtva' (2/38), by dedicating this action of fighting to God-'yat
karosi yadasnasi' (9/27) and by worshipping the Lord through
the performance of his duty-i-tsvakarmana tamabhyarcya' (18/46)
and so on. When even such a circumstance (horrid action) as
war can lead to salvation, then how will other circumstances
not lead to salvation?
The man, who becomes loving to God, attains the three
Yogas-Karmayoga, Jfianayoga and Bhaktiyoga.
Link.·-What should a striver do, if he is not qualified to

propagate the gospel ofthe Gitd? The Lord, answers this question
in the next verse.
~~
anilbltcl lli'
~ 'ficll~qICl41: I
~1~lI~~ ~: ~.~ l:fftt: II \90 II
adhyesyate ca ya imam dharmyariI sarilvadamavayo!}
jiianayajiiena tenahamistah syamiti me matih
And, he who contemplatesthis sacred dialogue of ours, he shall
be worshipping Me, through the sacrifice (yajiia), of knowledge
(wisdom)-such is my conviction. 70
Comment:-
'Adhyesyate ca ya imam dharmyam saritvadamavayol;t'- Lord
Krsna says to Arjuna, that this dialogue is the gist of scriptures.
Though they had been living together for years, yet they could
not have such a rare dialogue. This sort of dialogue takes place
on rare occasions.
Real curiosity, is not aroused, so long as a man does not
get disenchanted of mundane affairs, and is not dispassionate.
When he becomes restless, in the mundane maze, to find out
the way, he has a heart-to-heart talk with a person, from whom
he expects right guidance. He becomes his pupil, takes refuge
in him and puts questions to him freely.
The more curious a pupil is, to satisfy his curiosity, the more
enthusiastic the preceptor is to satisfy it, with new explanations
and arguments. When a cow feeds a calf with her milk, the
more hungry the calf is, with more force he pulls the udders
and so the whole milk of the cow comes to her udders, from
other areas. Similarly, when an inquisitive striver, asks questions
again and again, new ideas and answers crop up, in the mind
of the speaker. Then, a dialogue between the speaker and the
listener, becomes excellent.
The real dialogue, between Lord Kr~I.J.a and Arjuna, begins
with 2/54 when Arjuna curiously asks Him "What are the marks
of the man, who has steady wisdom?" Before this, Arjuna
never asked a question with such curiosity, nor did the Lord
so spontaneously express His views, before. This dialogue is
the gist of the Vedas and the scriptures. It can lead a man to
salvation, very easily, even in the most adverse circumstances, if
he translates this gospel into practice. In adverse circumstances, he
instead, of losing heart should make the best possible use i.e., he
should renounce, the desire for favourable circumstances, because
unfavourable circumstances destroy his sins, and enable him to
renounce desire, for desirable circumstances. The more desire, a
man has for favourable circumstances, the more fearful are the
unfavourable circumstances. As soon as, he starts renouncing his
desire for desirable circumstances by degrees, to that extent his
attachment to the agreeable will be renounced, and his fear of

the disagreeable, will perish. When he becomes totally free from
attachment and fear, he will become equanimous. This equanimity,
has been called Yoga and those who are established in equanimity,
are established in God. In the Giro, different disciplines, as. of
action, of knowledge, of Devotion, of Meditation, as means to
realize God, have been described.
The term 'Adhyesyate' (will study), denotes that the one who
studies the dialogue, in the form of the Gita, learns it by heart,
tries to understand its gospel, will develop a curiosity to know
this gospel, more and more. The more curious he is, the more
clearly, it will be unfolded to him. When its secret is revealed to
him, he will translate it into practice. By thoroughly practising
its teachings, he will become the very image of the Gmi. By
seeing him, people will be reminded of the Gita, in the same way
as people of Ayodhya, were reminded of Laksmana, by seeing
Guha, the chief (king), of the primitive tribe called 'Nisada'.
'Jiianayajiiena tenahamistah syam'-Sacrifice is of two
kinds-of wealth and of knowledge. In the former, there is
predominance of things and actions, while in the latter, there is
predominance of knowledge. In the sacrifice of knowledge, a
striver, puts questions to a saint or a preceptor, in order to know
the real essence, and the saint or preceptor explains it. A striver,
reflects seriously upon it. Then he realizes, where he stands.
Having known the real essence, nothing remains to be known
by him. This is called the sacrifice of knowledge. But here, Lord
Krsna says to Arjuna, that He will be worshipped through the
sacrifice of knowledge, by him who studies this secret dialogue,
between them. The reason is, as a loving devotee is pleased and
thrilled, when he is reminded of the Lord by someone, similarly,
when the Lord sees anyone studying the Gita, He is reminded of
his devotee, having exclusive devotion to Him, and the teaching
imparted by him to others. So he gets pleased, and thrilled and
by assuming this study, as the sacrifice of knowledge, He is

worshipped. By studying this gospel, knowledge, specially wells
forth, in his mind.
'Iti me mati~'-When the Lord declares, that it is His
conviction, He means to say that, He listens to the gospel of the
Gita, when anyone studies it, because He pervades everywhere
(Gita 9/4) and His ears are everywhere (Gita 13/13). Having
heard this gospel, He is overwhelmed with knowledge, love
and grace, and His intellect, is immersed in his memory. Thus,
though he does not worship Him, he merely studies the Gita, yet
He accepts it as worship to Him, i.e., He by His grace awards
him, the fruit of the sacrifice of knowledge.
Secondly, while one studies the Gita or learns it by heart,
he has a sweet memory of this dialogue, so He assumes, that
he is rendering a great service, to Him.
Once, a boy was brought by a priest. The priest had trained
him in the art of oration, and had given him a written speech.
The boy had learnt it by heart. When the boy delivered the
speech, with right gestures and expressions, the chairman and
the audience were so much pleased with him, that they showered
money on him and congratulated him from their hearts. But in
fact, that boy did not understand the subject matter of the speech,
as he was not well educated. He had merely. learnt it by heart,
without understanding it. Similarly, when a person recites the
verses of the Gita, even without understanding these, the Lord is
worshipped through the sacrifice of knowledge, because the Lord
understands them well, in the same way, as the chairman and
the audience understood, the speech of the boy. Moreover, He
Himself resides at such a place; and as an audience was present
at the speech of the boy, at the place, where Gitii is studied, all
sacred-places (places of pilgrimage), such as Prayaga etc., as
well as gods, sages, divine snakes, cowherds, cowherdesses and
ascetics, such as Narada and Uddhava etc., also reside there.
Verse 71] SADHAKA-SANJlvANl 2063
Appendix-The Lord regards the knowledge-sacrifice as

superior to material sacrifice-'sreyful dravya mayadyajiiaj jfiana
yajfiah parantapa' (Gita 4/33). When there is so much glory of
the study of the Gita, then how much glory should be thereof
translating the gospel of the Gita into practice?
Linki-s-There are some people who are unable, even to study

the dialogue. What should they do? The answer comes, in the
next verse.
~QSAIClI"'''''({lI:U ~ijJ/"'IGftr cit ~: I

msftr~: ~i~')ChI~19}"'ltcI0~Ch~1I \9~ II
sraddhavananasiiyasca snlUyadapi yo narah
so 'pi muktah subhillokanprapnuyatpul}yakarmaJ}3m
And, the man who listens to it with faith and without cynicism,
even he, being liberated from sins, shall attain to the happy world
of the righteous. 71
Comment:-
'Sraddhavananasuyasca sfl}uyadapi yo narah so'pi muktah
subhallokanprapnuyatpu~yakarm3Qam'-'Sraddhavan', is he who
has faith in the Gita and holds it in reverence while 'Anasiiyah',
is he who does not fmd fault with the Lord or His utterance, in
the least. Such a person who listens to the gospel of the Gita,
with faith and without fmding fault, with it, being liberated from
all sins, attains to the worlds of the righteous.
The Lord, by using the term 'Api', twice means to say, that
not to talk of the person who propagates and studies the Gita,
even he who listens to it, being liberated from sins, attains to
the happy world of the righteous.
In a man's speech, generally there are four defects. These
are-s-doubt, heedlessness, desire and incapability. But the Lord's
gospel, is totally free from all these defects, because the Lord is
the ultimate purity, where there is not even an iota of impurity.

Therefore, there is no possibility of any doubt, in this gospel.
If any person, is unable to understand this gospel, or he doubts
any fact, he should think that he is unable to have a thorough
grasp of the subject, because of his imperfect intellect. By having
such a belief, his critical attitude comes to an end. Devotion with
faith, also destroys a critical state of mind.
There was a disciple of Caitanya Mahaprabhu, who while
studying the Gila, got so much engrossed in it, that sometimes
there was a burst of laughter, while at the next moment there
was a burst of tears, in him. But his pronunciation, was not
correct. Someone complained to Caitanya Mahaprabhu, that his
disciple was a hypocrite, as he shed tears while studying the Gita,
though he could not pronounce the verses correctly. Caitanya
Mahaprabhu asked the disciple, "Do you understand the verse,
while studying the Gila?" He said, "No". "Then why do you
burst into tears?" He replied, "When I study the Gila, I behold
Lord Krsna and his devotee, Arjuna sitting and talking. So I am
overwhelmed with emotions, by beholding them and listening
to their dialogue." Hearing his answer, Caitanya Mahaprabhu
was very much pleased, with him. If such a devotee, listens to
the gospel of the Gila with faith, he attains salvation, without
any doubt. He being liberated from all sins, attains, to the happy
worlds of the righteous.
Here, the expression 'Punyakarmanam', does not stand for
those righteous persons, who perform righteous deeds, such as
sacrifice etc., to receive their fruit, because they have to return to
the world of mortals (Gila 9/21), again and again. Here, persons
of righteous deeds, are those devotees who attain to Vaikuntha,
the Abode of Lord Visnu; Saketa, the Abode of Lord Rama;
Goloka, the Abode of Lord Krsna; Kailasa, the Abode of Lord
Siva, according to the worship, of their favourite Deity. All of
them realize, God merely by listening to the gospel of the Gita,
with faith and without derision.

Appendix-' SubhaffillokfulprapnuyatpuJ).yakannaI).am'-The
listener who listens to the gospel of the Gita with faith and
devotion becomes authorized to attain to the higher worlds such
as heaven and even to the Abode of God, viz., if he is endowed
with more faith and devotion, he will attain to the Abode of
God; and if he has less faith and devotion, he will attain to
other worlds.
Not to speak of the study of the Gita and listening to it, but
there is a great glory of even having a copy of the Gita. There
was a constable who was going home at night. On his way he
saw a beautiful lady under a tree in the moon light. He talked
to that woman, that woman asked him, if she could accompany
him. He consented and so the woman, who was indeed a witch,
followed him. That witch daily at night came to him, slept with
him, had sensual intercourse with him and departed in the next
morning. Thus she began to exploit that constable viz., began to
suck his blood and so he became very weak. One night when
they were lying in bed, he asked her to switch off the light. She
while lying, by lengthening her arm, switched off the light. So
the constable came to know that she was not a common woman
but she was a witch. He was much frightened. The witch 'warned
him that, if he disclosed her identity to anyone, she would kill
him. Thus she came daily at night and went back in the morning.
He was reduced to a skeleton. The other people asked him the
reason of his weakness and thinness. But being frightened of the
witch, he did not disclose the secret. One day he brought some
medicine from a shop. The shopkeeper (chemist) gave him the
medicine in a small paper packet. The constable put the packet
into his pocket and came back home. At night when the witch
came to him, she remained standing at a distance and asked
the constable to throw the paper packet from his pocket down.
The constable believed that there was some miracle in the paper
packet, so the witch did not dare to come to him. The constable
bluntly refused to throw the packet. The witch insisted on it
again and again but the constable didn't agree to her proposal.
When she thought that he was beyond her control, she went
away; The constable took out the paper packet and saw that it
was a tom piece of paper of the Gita, Since then the constable,
having known the glory of the Gita, began to keep the GIta in
his pocket every time. That witch never came to him again.
Link:-Having glorified the hearing of the Gitii in the

preceding verse, the Lord, in order to reveal the significance of
the hearing of the Gitd, to all the person, puts Arjuna a question,
in the next verse, although He knew everything.
q;fv:<lad¥ 1UW (CIaGhI~1U1 :ad'Al I

q;fv:<l e>iif I "1 fI ail ~ : \II "1 e:Rt ~"1 '§I;£4 II \9 ~ II
kaccidetacchrutarit partha tvayaikagrena cetasa
kaccidajfianasarhmohah pranastaste dhanafijaya
o Partha (Arjuna), has this been heard by you with one-pointed
mind? 0 winner of wealth (Arjuna), has your delusion, born of
ignorance, been destroyed? 72
Comment:-
'Kaccidetacchrutam partha tvayaikagrena cetasa'<-The term,
'etat' (this) denotes much nearness. So Lord Krsna asks Arjuna,
whether he has heard what He explained, in the seventy-first
verse, that a man should listen to the gospel of the GIla withfaith
and without derision. The Lord means to say, whether he has
listened to this gospel with faith, and with an uncarping spirit.
By the expression 'Ekagrena cetasa', the Lord means to
ask Arjuna, whether he has listened to His supreme word, the
most secret of all of taking refuge in Him alone, (18/66), which
was promised by Him, in the sixty-fourth verse and which was
forbidden for one, who is devoid of austerities, in the sixty-

seventh verse.
'Kaccidajiianasammohab pranastaste dhanaiijaya'-Lord
Krsna puts the second question to Arjuna, whether his delusion,
born of ignorance, has been destroyed. If his delusion has been
destroyed, it means that he listened to the gospel preached by Him,
otherwise not, as it is a fact, that the delusion of a person who
listens to this gospel with faith and without scoffing, is dispelled.
Lord Krsna addresses Arjuna, by the term 'Partha' (son of
Prtha viz., Kunti), in order to show His affection for him. He
addressed him, by this term in the twenty-fifth verse of the
first chapter, when He asked him to behold all the kinsmen, to
arouse the delusion of kinship, and to make him restless, to be
free from this delusion. So Lord Krsna here again, addresses
him as 'Partha', to ask him whether his delusion of kinship has
been destroyed.
By using the term 'Dhanafijaya, Lord Krsna says to Atjuna,
that he is called the conqueror of wealth, by conquering the
wealth of kings. But real wealth, consists in the destruction of
delusion. So he should become a conqueror of wealth, in the
real sense of the term.
Link:-Arjuna in the next verse, answers the question put,

~dCfTT.f
~lir6: ~ (CIdllfll«IWiiilliJid I
~sft:a:r ~Idfl~~: ~ crq;:f ocr II \9~ II
arjuna uviica
nasto mohah smrtirlabdha tvatprasadanmayacyuta
sthito'smi gatasandehah karisye vacanam tava
Arjuna said:
o Acyuta (Krsna), my delusion is destroyed and memory is
gained through Your grace. I stand firm, with my doubts dispelled
and I shall act, according to Your word. 73
Comment:-
'Nasto mohah smrtirlabdha tvatprasadanmayacyutas--Arjuna
addresses the Lord as 'Acyuta', to emphasize the fact that, He
never deviates from His divine nature, while a man turns away
from one's own Self and has a fall. The term 'Acyuta', has been
used three times in the Gita by Arjuna. First (in 1/21), he asked
him to place his chariot between the two armies. Second, (in 11/
42) he prayed to His cosmic form. There was no change in His
state. At last (in 18/73) he uses this term here, when he says that
he will act according to His word. Thus there are three kinds of
states of mind, of Arjuna at the beginning, the middle and the end,
but the Lord remains the same, without any change, in his state.
In the second chapter, Arjuna surrendered himself to the Lord
by declaring, "I am your disciple. Do instruct me, who have taken
refuge in you" (2/7). In, this verse, that refuge, attains perfection.
At the end of the tenth chapter, Lord Krsna said to Arjuna,
"What need is there for detailed knowledge? I stand supporting
the whole universe, with a single fragment of Myself." Having
heard this declaration, Arjuna could realise the Lord's singularity
and received a kind of enlightenment, which forced Arjuna to
utter the words, "My delusion has been dispelled" (Gita 11/1).
But having seen the fearful cosmic form of the Lord, when
Arjuna was confounded with fear, He asked him, neither to be
afraid nor bewildered (11/49). It proves, that Arjuna's delusion,
was not destroyed by then. But, here in response to Lord Krsna's
question, Arjuna answers that his delusion is destroyed, and he
has gained knowledge (memory).*
* Here Arjuna's both kinds of delusion- the mundane (Gita 2/52) and
Vedic textual (Gita 2/53) have been destroyed.
Verse 73] SADHAKA-sAiiuIvANI 2069
There is a vast difference, between the memory of the mind

and that of the self. The reality of a thing is established through
the proof of senses and mind, while the existence of God cannot
be established, through this proof i.e., God cannot be confined
within the range of the proof of senses and mind.* God is beyond
all proofs. But the entire universe, is within the sphere of proof,
while proof comes within the sphere, of the knower.
The knower is one, while proof can be of different kinds.
Some scholars regard proof (Pramana) of three kinds--evident,
by guess, and of the vedas, while others regard it as of four
kinds-evident (Pratyaksa), by guess (Anumana), that with
which something is compared (Upamana), and word (Sabda),
while some others besides these four, regard it of three more
kinds-reasoning (Arthapatti), in apprehension (Anupalabdhi)
and traditional theory (Aitihya), Thus scholars, differ in their
opinions, as far as kinds of proof are concerned, but all of them
agree, that the knower, is one. Proof is a kind of inclination,
while the knower (self), is a kind of realization..
As far as the term 'smrti' (memory), is concerned, it has
been explained-(l) The revelation of something already
experienced. (2) Memory means the knowledge born of past
influences (impressions), Sarhskaras,
* We can know the world through (proof). But God Who is the base
and illuminator of knowledge, cannot be known by knowledge, because the
illumined cannot illuminate the illuminator. So He can be known by having
faith in Him.
Those who have faith in scriptures, accept the existence of God, by
regarding these as authority, while those who have faith in the liberated souls,
accept His existence according to their word. But the mind and senses, cannot
prove His existence. Therefore, the believers believe in his existence, through
scriptures and liberated souls, by having faith in them while the non-believers
cannot accept theexistence of God, by regarding scriptures and liberated souls
as authority. It means, that whatever is known through senses and mind, is
direct proof, while the proof of assumption etc., is the argumentative proof,
the progenitor of direct proof. But as far as, proof of saints and scriptures is
concerned, that can be gained, through faith.
This memory, is an inclination of mind.·This inclination, can

be of five kinds-proof (Pramana), error (Viparyaya), alternate
(Vikalpa), sleep (Nidra) and memory (Smrti), and each of these
kinds can furtherbe subdivided into two parts-difficult and easy.
Inclination for the world, is difficult i.e., it binds a man, while
inclination for the Lord is easy, as it frees a man, from bondage
and suffering. Ignorance, is the cause of these inclinations. But
the Lord is free, from ignorance. So He can be known by the
self, not by any inclination or cause. When his memory is once
gained, He can never be forgotten, while in the inclination of
mind there is sometimes memory, while at the other time, there
is forgetfulness.
A man, forgets the Lord when he accepts the existence of
the unreal world, and attaches importance to it. Though this
forgetfulness, has been since time immemorial, yet it comes to
an end. When it comes to an end, the memory of one's self, is
aroused which is called 'Smrtirlabdha' i.e., the veil is removed,
and the reality is revealed.
This memory, according to the inclination (taste) of strivers,
can be divided into three kinds-(l) Discipline of Action i.e.,
memory of the performance of action, without expecting any
reward. (2) Discipline of Knowledge i.e., memory of the self.
(3) Discipline of Devotion i.e., memory of one's relationship,
with God. Thus the memory of these three disciplines is aroused,
because though all the three disciplines, are self-evident and
eternal, a man forgets them.
When a man, accepts the existence of worldly things and
attaches importance to them, he is attached to them-this is
forgetfulness (veil) of the Discipline of Action. When he is
attached to the unreal, he has a disinclination for the self-this
is forgetfulness of the Discipline of knowledge. The man (self),
is a fragment of God. But he, having a disinclination for God, has
an inclination for the world, and is attached to it. It is because of
Verse 73] 2071
this attachment, that his devotion is veiled-this is forgetfulness,

of the Discipline of Devotion.
Here, destruction of forgetfulness (disinclination) for the self
is smrti (memory). This gaining of memory (knowledge), of the
self is real memory, which when once gained, cannot be lost,
because the self ever remains uniform, without undergoing any
modifications. The memory of the mind, can be lost, because
being an evolute of prakrti (matter), it is changeable.
It means that, when a man identifies the self with the world
and the body, it is called 'visrnrti' (forgetfulness). But, when by
separating himself from the world and the body, he realizes the
self, it is smrti (memory or knowledge). The memory of the self,
is one's own memory, without the help of any other means, such
as senses and mind etc., while the memory of the mind, is an
inclination of the mind. As a man, has knowledge of his entity
without any proof, without the help of any organs through his
own self, similarly, self-realization, is through one's own self.
It is beyond all organs and instruments etc.
The memory of the self, is gained instantly, without any
effort. Kama, was the son of Kunti,but when he was abandoned
by Kunti after his birth, he was brought up by Radha, the wife
to a charioteer named Adhiratha. So he took Radha to be his
mother. But when he came to know from the sun-god, that his
mother was Kunti, he gained memory, without any effort.
The self, being a fragment of God, is desire1ess, pure and
liberated. But a man having forgetfulness (disinclination), of the
self, has desires, becomes impure and is bound. But, when he
has no affmity, at all with mind etc., his memory (knowledge),
is automatically aroused, without making any effort and without
any practice. When once it is aroused, it is not lost, so is not
to be aroused, again.
Memory (knowledge), is aroused by God's grace. His grace
is showered upon, a man, when he has an inclination for Him.

He has an inclination for Him, when he has a disinclination
for the world. As Arjuna said to Lord Krsna, that he would act
according to His word, similarly, a devotee without depending
on the world, should declare that he will act according to His
word, only.
It means that this memory (knowledge), is gained by the
Lord's grace, when it striver has an inclination for Him. So
Arjuna says that he has gained knowledge (memory), through
His grace. The Lord continuously showers His limitless grace
upon all beings, but a man realizes His grace, when he has an
inclination for Him.
By the expression 'Tvatprasadanmayacyuta' Arjuna wants to
say to Lord Krsna, that He by His grace has disclosed to him
the most secret essence. So it is only by His grace, that he has
gained knowledge (memory). First, he requested Him to instruct
him who had sought refuge in Him, but then he said that he
would not fight. Till he got Self-realization, the Lord goaded
him. It was only His divine grace. Even unasked, He disclosed
the supreme secret, the topic of surrender to him (18/64-66).
Thus, by His grace, he could know the reality, and his delusion
was dispelled.
'Sthito'smi gatasandehah karisye vacanam tava'-Arjuna says
to Lord Krsna, that his doubt whether he should wage the war
or not (2/6) is dispelled totally, and he is now established in
reality. It means, that he has no desire of his own, he will act,
according to His word.
Here a point needs attention. First, Arjunahad delusionbecause
of his attachment, to his kith and kin. There, the Lord declared
the process, "When a man thinks of the sense-objects, attachment
for them arises; from attachment springs up desire; from desire
ensues anger; from anger arises delusion; from delusion loss of
memory; from loss of memory, the destruction of discrimination;
from destruction of discrimination, he perishes (Gita 2/62-63).

Arjuna by reminding the Lord of that process, declares that his
delusion is dispelled, and he has gained memory, which was
destroyed. by delusion. In response to the statement, that from
loss of memory, there is destruction of discrimination, Arjuna
says, that his doubt is dispelled. In response to the statement,
that from destruction of discrimination, one perishes, Arjuna
declares that he stands firm. By saying so, Arjuna wants to .
explain to Lord Krsna, that he has listened to the gospel of the
Gita and so he remembers it. But as far as the destruction of
his delusion is concerned, it is only because of His grace. Thus
the description of delusion, as described there and here, is one
and the same.
In the second chapter from the sixty-first to the sixty-third
verses, the Lord declared that wisdom of a person, whose
senses are under control, is steady. It means, that when a person
having a disinclination for the world, depends only on God, his
intelligence is firmly set. If he does not depend only on Him, his
mind thinks of sense-objects and then the process of attachment,
desire, anger, delusion etc., follows. These ruin a man, because
they are demoniac propensities. But here, is the description of
his progress. When he, having a disinclination for the world,
has an inclination for God, his delusion is dispelled, because
he possesses a divine nature. It means, that a person goes to
ruin, if he, having a disinclination for the Lord, is overpowered
by his senses, is described there. But here, when a man has an
inclination for God, it is by His grace that he gains memory
(knowledge), of his real affinity with God.
In the spiritual sphere, God's grace is a more effective means,
than hearing of texts, cognition, constant musing, meditation and
trance etc. The reason is, that when a striver follows anyspiritual
discipline, by depending on his own effort, he maintains subtle
egoism, which perishes, only when the striver totally depends on
the Lord's grace, without regarding it as fruit of his effort.

I A Vital Fact I
Arjuna said that he had gained memory. The question arises
why had he lost it. When a man (soul), by identifying himself
with the unreal attaches importance to it, he forgets, the self. By
forgetting the self, he thinks that the shortage of the unreal, is
shortage in him. Similarly, by identifying himself with the body,
he regards the death and birth of a body, as his own death and
birth, and he regarded his father, rather than the Lord, as his
creator. So he became forgetful of the Lord.
If a question is raised here as to whether the mistake was
made prior or affinity with the non-self, was assumed, earlier.
In other words, whether through ignorance, he assumed affinity
with the non-self first, or through affinity with the non-self, there
was ignorance. The answer is, that the Lord bestows the human
body, so that man (soul) may be free from a cycle of birth and
death, which he has been following since time immemorial and
may attain infinite bliss, viz., God-realization. God felt bored all
alone (Brhadaranyaka 1/4/3). The Lord created the human being,
in order to play with him. The game can be played smoothly
and freely, when both the players are free. So the Lord gave him
freedom, as well as discrimination, so that he could distinguish
the real from the unreal. If the Lord, had not bestowed upon
him, freedom and discrimination, he might have been like a
beast, without any speciality. But man, misused this freedom
and got attached to unreal pleasure and prosperity. This was his
error of judgment. Now the question arises, why is he attached
to the unreal? The reason is, that he wants to enjoy transitory
pleasure without thinking of their result (Strivers are those who
think of the result, while the worldly people are those who do
not think of the result). Attachment to the unreal, is the cause
of error. How to know it ?
When a man, having renounced his attachment to the unreal,

has an inclination for God, his error is rectified and his memory,
is gained. This proves, that attachment to the unreal, is the real
cause of error. This error is not natural, it is man-made. As he
has created it, so it is his responsibility, to rectify it. The Lord,
has given him power, to rectify this mistake. As soon as, this
mistake is rectified, the memory (knowledge); of the self, is
automatically regained and then nothing remains to be done, to
be known and to be achieved by him.
Till now, man has taken birth many times, and he has
had his union and again disunion with things, persons, states,
circumstances and incidents etc., many times, but he himself has
remained, the same. Union is surely to be turned into disunion,
while disunion is not defmitely to be changed into union. In
fact, there is only disunion, there is no union This process of
disunion, has been going on since time immemorial. What seems
union, is continuously turning into disunion. The realization of
total disunion, from the world is Yoga-'This disconnection from
union, with pain is called Yoga' (GWi 6/23) (Yoga-union with
the self or with God). This union, is self-evident and eternal. *
But this union is not realized, because we assume our union
with the world and the body. As soon as, this assumed union
is renounced, the real union is realized. Assumption of union
with the world, is forgetfulness (ignorance) and realization of
the fact, that a man can never have union with the world, is
memory (knowledge).
Appendix-The worldly memory is a relative term, which is
contrary to forgetfulness; but the memory of the divine entity is
not of that kind but it is-a state of realization. The independent
of this 'Tattva' experience has been called here 'smrtirlabdha'.
In fact there is never forgetfulness of that divine entity but
*In the Disciplines of Action and Knowledge there is eternal union with
the self while in the Discipline of Devotion there is eternal union with God.
there is only turning away from it. It means that first there was
knowledge and then it was forgotten-this sort of forgetfulness
is not applicable to the divinity.* If we accept it as this sort
of forgetfulness, then after memory again it will sink into
oblivion. Therefore it has been declared in the Giffi-'yajjfiatva
na punarmoham' (4/35}-viz., having gained this knowledge of
the Self, a man does not get deluded again. Having assumed
the non-Existent (unreal) as existent and according significance
to it, a striver has disinclination for the real-this is known as
forgetfulness. These-disinclination and inclination are from the
view-point of a striver rather than from the view-point of the
Self. The real Self ever remains the same, whether we have
inclination to it or disinclination for it. If we assume the non-
Existent (unreal) as non-Existent, the existent entity (the real
Self) will naturally reveal itself the same as it is.
The thoughtis of two kinds--one is that we think of something
and the second type of thought wells up. The former thought
is an action but latter is not an action. In the former there is
predominance of intellect but in the latter there is breach of
affmity with the intellect. Therefore the Self is not realized by
former type of thought but it is realized by the revelation of the
thought. It means that when a striver, having the aim of Self-
realization, goes on differentiating the real and the unreal using his
discrimination, and the unreal is renounced,then "the world neither
existed, nor exists, nor will exist nor can exist"-this thought
is revealed. With the revelation of this thought, discrimination
gets transformed into Self-realization viz., the world disappears
* Having gained knowledge (Self-realization) there appears nothing new
viz., it does not appear that first there was ignorance and then the knowledge was
gained. Having gained knowledge a striver realizes that he was ever endowed
with knowledge, only he had not an eye on it. If it is assumed that first there
was ignorance, then the knowledge was gained, it means that knowledge has
a beginning while it is beginningless. Anything, that has a beginning, ends
and that, which is beginningless, is endless,
and the divinity is revealed; the assumed existence comes to an

end and the reality remains. The revelation of thought has been
mentioned here as 'smrtirlabdha'.
'Apara Prakrti' (the lower nature) belongs to God. But we
have committed an error that we have been connected with the
lower nature viz., we have assumed it as ours and for us. We
are responsible for this connection, so it is our responsibility to
renounce it also. Because of the assumption of our affinity with
the lower nature, we have forgotten our real affinity with God
and we are bound. Therefore only renunciation of affinity with
the lower nature will lead us to salvation. In order to renounce
affinity with the lower nature-"the body is neither mine, nor it
is for me'-importance should be attached to this discrimination.
By attaching significance to this discrimination-"the lower nature
is neither mine nor for me"-the memory is gained.
Arjuna has not realized the dualistic or non-dualistic entity but
he has realized the real entity which transcends both dualism and
non-dualism. The reason is that dualism-non-dualism is delusion*
while Arjuna's delusion has been destroyed.
A man (the Self) naturally belongs to God from time
immemorial, he has to renounce only the dependence on the
world. Arjuna has predominantly gained the memory of Bhaktiyoga,
Karmayoga and Jfianayoga are the means but Bhaktiyoga is an
end. Therefore the memory of Bhaktiyoga is real. The memory
of Bhaktiyoga is-'vasudeva!) sarvam' viz., "All is God". The
realization of 'vasudevah sarvam' is 'smrtirlabdha'. This realization
is possible only by God's grace-c-tvatprasadat'. Words (utterances)
are limited but the Lord's grace is limitless.
Reflection involves the sense of doership but in memory there
is no sense of doership. The reason is that reflection (thinking) is
done with the mind; the intellect is superior to the mind, ego is
* 'dvaitlidvaita mahamohah' (Mahesvara tantra)
'abo maya mahamohau dvaitadvaita vikalpana' (Avadhfita 1/61)
superior to the intellect, the Self is superior to ego, the memory

is gained by the Self. We reflect upon something but in memory
only the eye is cast there. At the time of forgetfulness also
the divinity remains the same. In divinity there is no oblivion,
therefore as soon as a glance is cast, the memory is dawned.
'Sthito'smi gatasandehah'-At first from the view-point of a
Ksatriya, Arjuna thought that it was justified to fight in the war;
then having seen his teachers and elders arrayed on the battle-
field, he thought that sin would accrue to him by slaying them;
but as soon as the memory was gained, all the problems were
solved. His doubt whether he should wage the war or not, was
totally dispelled. Then Arjuna said to Lord Krsna that nothing
remained to be done by him but he would carry out His order
only-s-tkarisye vacanarh tava'. This is surrender.
Link:-In the twentieth verse of the first chapter, the gospel

of the Gitd in the form of the dialogue between Lord Kr~1Ja and
Arjuna began, with the term 'Atha' (now). In the next verse,
by using the term 'Iti' (thus), Saiijaya concluding the message
reveals to his master, the glory of this dialogue.
~3C1fif
~ ClI«a:CI~ ~ ~ q~I(q"1: I
~~iSjq~d ~1I\9~1I
saiijaya uviica
ityaharit vasudevasya parthasya ca mahatmanah
saritvadamimamasrau!1amadbhutarit romaharsanam
Saiijaya said:
Thus, have I heard this wonderful dialogue between
Vasudeva (Krsna) and the high souled Partha (Arjuna) which
caused my hair to stand, on end. 74
Verse 74] SADHAKA-SANJIvANr 2079
Comment:-
'Ityaham vasudevasya parthasya ca mahatmanaht-c-Saiijaya
says, that he heard the dialogue between Krsna and Arjuna,
which is wonderful, singular and thrilling.
Here the term 'Iti' (thus), denotes the conclusion of the
dialogue, which was started by the term 'Atha' (Now) in the
twentieth verse of the first chapter.
Arjuna, is addressed as high souled, because Lord Krsna,
carries out his direction. When he orders Lord Krsna to place
his chariot between the two armies, He places it there (1/21,1/24).
Moreover He answers all the questions, put by Arjuna in detail,
in a loving manner. Thus Saiijaya heard the dialogue between
the high souled Arjuna and Lord Krsna,
'SariJ.vadamimamaSra~adbhutariJ.romeharsanam'<-What is
wonderful and thrilling in the dialogue? It is generally mentioned
in the scriptures, that a man can follow a spiritual path and attain
salvation, by renouncing the world. People in common, have the
same belief that a person, having renounced the world, and by
becoming a recluse, can attain salvation. But, according to the
gospel of the Gita, a man can attain salvation by making proper
use of the circumstances, he is placed in. The circumstances may
either be the sweetest, and the most favourable or the bitterest
and the most unfavourable, like massacre in war, they can lead
to salvation.* The reason is, that attachment to the world, is the
cause of one's birth in good and evil wombs (Gita 13121). Proper
use of circumstances, is the means to root out, that attachment
*A man can attain salvation under all circumstances through non-
attachment. In fact it is non-attachment to the world which leads to salvation.
This non-attachment can be developed by any means as that of the Discipline
of Action or Knowledge or Devotion. But it is the attachment which is the
stumbling block to salvation. When attachment is renounced, aversion also
disappears. When a man becomes free from attachment and aversion, he attains
salvation, because liberation from them is called salvation.
In fact a man is emancipated but he has assumed (accepted) that he is
bound. As soon as he abandons this assumption, he becomes free.
i.e., he who performs his duty, being free from attachment and
aversion, is easily set free, from bondage (Gitii 5/3). This is
something wonderful in this dialogue.
The Lord, having incarnated; disclosed his identity and asked
Arjuna to take refuge in Him. This disclosure of His supreme
secret, causes Saiijaya's hair to stand on end and thrills him
with bliss.
Appendix-In the Gita the term 'mahatma' (the exalted Soul)
has been used only for devotees. Here Saiijaya has addressed
Arjuna as 'mahatma' because he regards Arjuna as a devotee.
The Lord has also declared 'bhakto'si me' viz., '0 Arjuna! thou
art My devotee',
Link:-A striver, feels grateful to a person by whom he

is guided, in the spiritual sphere. Therefore, in the next three
verses, Saiijaya feels obliged to V.edavyasa.
OtIlftgftl~l~dClI"d~lfPqg ~I
<if1t 7.iritWUca:i1i~RTa1mq:iWllra: '('CIlII(II \9~ II
vyasaprasadacchrutavanetadguhyamaharit param
yogarit yogesvaratkr~l}atsak~atkathayatal). svayam
By the grace of Vyasa, I come to hear this supreme and
most secret Yoga, direct from Kr~J.la Himself, the Lord of Yoga,
declaring it. 75
Comment:-
'Vyasaprasiidiit srutaviin'-Saiijaya was very much delighted,
after hearing the dialogue between Lord Krsna and great souled
Arjuna. This supreme secret, was heard by him, by Vyasa's grace.
The Lord Himself addressing Arjuna, declares that He will speak
to him His supreme word from a desire to do him good (1011);
He asks him, to listen again to His supreme word, the most secret
of all, as he is very dear to him (18/64); He truly promises that
Verse 76] SADHAKA-SANJN ANi 2081
he will come to Him, for he is dear to Him (18/65); He asks

him not to grieve, as He will release him from all sins (18/66).
Saiijaya could get this golden opportunity of listening to the
Lord's secret gospel, only by Vyasa's grace.
'Etadguhyarit pararit yogam'e-This gospel of the Gita, is the
supreme and the most secret Yoga, because it has been imparted by
the great Lord of all Yogas. The eternal affmity of the embodied
soul, with the Lord is Yoga. In order to realize that union, a
striver, has to practise the Disciplines of Action and Knowledge
etc. This set of Yogas (Disciplines), described in the Gita, has
been called the scripture of the Yoga (yogasastra).
'YogeSvariitk!l...iitsii~iitkathayataJ} svayam'-Saiijaya's joy
knew no bound. Therefore overwhelmed with delight Safijaya
declares that he has heard this Yoga (Gospel), direct from Lord
Krsna, Himself declaring it. What was the need to Saiijaya to
use the five words 'Y ogesvarat, Kr~J;lat, Sak~at, Kathayatah and
Svayam' here? Saiijaya by using these five words, wants to say
that he has not heard this dialogue, by way of tradition or through
any other person, but he has heard.it direct from the holy lips
of the Lord Himself.
Appendix-Arjuna said to the Lord 'tvatprasadat' viz., 'by
Your grace' (18/73), while Saiijaya feeling obliged to Vedavyasa
here says, "vyasaprasad" viz., 'by the grace of Vyasa'. The Lord
by His grace bestowed upon Arjuna the divine eye while Vyasaji
by. his grace bestowed upon Saiijaya the divine eye.
't1\it4ifii&Ol 'E'i~?:4 'E'icn~rqqq~d'li

~:·~~~~:II\9~II·
rajansarilsmrtYa sarilsmrtYa sarilvidamimarnadbhutam
kesavirjunayoJ, PUl)yaID hnyimi ca muhurmuhuh
0, King, as I repeatedly recall this dialogue, wondrous and
sacred; of Kesava (Krsna) and Arjuna, I am thrilled with joy,

again and over again. 76
Comment:-
'J.{ajansamsmrtya samsmrtya samvadamlmamadbhutam
kesavarjunayoh punyam hr~yami ca muhurmuhul,t-Saiijaya
says to Dhrtarastra, that the dialogue between Lord Krsna and
Arjuna, is so wonderful and thrilling, that it can lead a man to
salvation, even when engaged in the horrible activity of killing
people, in a war. Remembering this dialogue Saiijaya, rejoices
again and again, by thinking that a man can attain salvation,
under all circumstances.
This dialogue is a., unique one. Though Lord Krsna and
Arjuna, lived together for a long time, yet there was never such a
wonderful and thrilling conversation, between them. When Arjuna
was puzzled with regard to his duty, on the one hand, he did
not want to fight, due to his attachment to the family and on
the other hand, as a member of the warrior class, it was his first
and foremost duty to fight. When a person does not adhere to
a belief, he becomes confused finding himself restless. * Arjuna
was in a dilemma.
It was his restlessness, which enabled him to be attracted
towards the Lord. It was because of his inclination, exclusive
devotion and curiosity, that the Lord having forgotten His
supremacy, was so much engrossed in love for Arjuna, that
He disclosed the most profound and the supremely secret,
gospel of the Gila to him. No one, can describe the merit of
this dialogue.
Appendix-The dialogue between Lord Kr~J,1a and Arjuna
is full of so much profound and secret truth which has neither
* These days people don't seem to be curious and restless to know the
reality about God and the world because they are satisfied with the transitory
mundane pleasures, prosperity, praise and honour· etc. They are so much
engrossed in them that their restlessness to know the reality is suppressed.
been mentioned in a treatise nor has been narrated by any

exalted soul in his spiritual discourse. This is a very singular
dialogue between the Lord and His devotee. Such clear facts are
available neither for study nor for listening. In this dialogue it
is mentioned that even such a horrible activity as war can lead
a man to salvation. This dialogue explains that a man of every
Varna (order of life), Asrama (stage of life) and Sect etc., under
every circumstance, can attain salvation. Therefore this dialogue is
very marvellous-'samvadamimamadbhutam'. When this dialogue
is so unique, then how much unique it will be, if the gospel of
this dialogue is translated into practice!
The gospel preached by Lord Krsna is very wonderful *, and
the Lord preached the gospel of the Gitii by getting established
in Yogaj', so how wondrous and singular this gospel should be!
The political speech delivered by Lord Krsna in the Kauravas
assembly was so singular that hermits and sages went there to
listen to His speechj; then this Gita is the spiritual dialogue. In
Srimadbhagavata also when Uddhavaji perceived that the Lord
* vacam tam vacanarhasya sik~8.k~arasamanvitam
asrausamahamistarrham pascaddhrdayaharinim
(Mahabharata, Udyoga. 59/17)
Saiijaya said-'After that I listened to the gospel of Lord Kr~lJa Who is
well-versed in conversation, whose each and every word was educative. That
gospel presented the derived import and attracted the mind.'
t dharmiirthasahitii vacah srotumicchama madhava
tvayocyamaniif:1kuru~u riijamadhye parantapa
(Mahabharata, Udyoga. 83/68-69)
Parasuramaji said :-0 Madhava, scorcher of the enemies! We want to
listen to the speech delivered by You, which dealt with the topic pertaining
to 'Dharma' (righteousness) and 'Artha' (money matters) in the assembly of
Kauravas and other kings.
:j: na sakyam tanmaya bhiiyas tatha vaktumasesatah
param hi brahma kathitam yogayuktena tanrnaya
(Mahiibharata, Asva. 16ll2-l3)
Lord Krsna said, "It is beyond My control (power) to repeat the entire
gospel in the same form. At that time I, being established in Yoga, described .
the Supreme Reality."
answered the questions in a very singular manner, then he put

thirty-five questions altogether (Srimadbha. eleventh canto,
nineteenth chapter, twenty-eighth to thirty-second verses).
'Hrsyami ca muhurmuhuh'-Safijaya could never get a
chance to listen to such facts pertaining to actions, knowledge
and devotion any other where, therefore Safijaya was thrilled
with joy again and again after listening to this dialogue.
Safijaya knew the Lord in reality. When Dhrtarastra asked
Safijaya about it, Safijaya answered-
mayarh ca seve bhadrarit te na vrtha dharma macare,
suddha bhavam gato bhaktya sastrad vedmi janardanam.
(Mahabharata, Udyoga. 69/5)
aKing! may you live happily! I am never fraudulent.
I don't indulge in hypocrisy. My heart has been purified by
God's devotion; therefore I know Lord Krsna in reality as He
is mentioned in the scripture.
Thus first Safijaya knew Lord Krsna in reality, by studying
the scripture; but afterwards he knew Him in reality, having
directly heard the dialogue between Him and Arjuna,
~ '("i~flI '("i~flI *,qqfll~d ~: I

fClt¥'i~ 1) ~~ ~6li IN ~ 1fI': 1fI': II \9\9 II
tacca samsmrtya samsmrtya riipamatyadbhutaril hareh
vismayo me mahan rajan hrsyam] ca punah punah
And recapitulating again and again, that most wonderfulcosmic
form of Hari (Kesava), great is my astonishment, 0, King; and I
am overwhelmed and thrilled with joy over and over again. 77
Comment:-
'Tacca samsmrtya sarnsmrtya rupamatyadbhutam hareh
vismayo me mahan raj an hr~yami ca punah punaht-s-In the
preceding verse, Safijaya declared the dialogue between Lord
Verse 77] SADHAKA-SANJ!vANI 2085
Krsna and Arjuna to be wonderful, while here he declares His

cosmic form, to be the most wonderful. Why? The reason is,
that the dialogue can be studied even now but His cosmic form
cannot be beheld now.
In the ninth verse of the eleventh chapter Saiijaya called
Lord Krsna the great Lord of Yoga, while here he declares that
remembering again and again that most wonderful form of Hari
CKr!?Qa), great is his astonishment. It is natural to be astonished,
beholding the cosmic form of the Lord of Yoga. Further Lord
Krsna, revealed to Arjuna His cosmic form out of compassion,
while Safijaya was able to behold that cosmic form, by great
sage Vyasa's grace.
Though the Lord revealed, His cosmic form to mother
Kausalya, when he incarnated as Rama, to mother Yasoda and
also to Duryodhana etc., in the assembly of the Kauravas. When
He incarnated as Lord Krsna, yet those cosmic form were not so
terrifying and wonderful as that was seen by Safijaya, because in
the latter form, principal warriors were rushing head-long into the
Lord's fearful mouth, set with terrible tusks and some were seen
stuck between His teeth with their heads crushed. In the latter
form, it was seen that both the armies were being slaughtered.
Remembering such a wonderful form of Lord Krsna, Saiijaya
was thrilled with joy, again and again and he declared, that it
was only by great sage Vyasa's grace, that he could behold His
cosmic form.
Appendix-The Lord revealed to Arjuna His Cosmic Form
which was within limits. Had Arjuna not been confused with
fear, the Lord would have revealed His Cosmic Form in more
details. But Saiijaya was wonder-struck after beholding even
that Cosmic Form.
Saiijaya first knew the glory of the Lord, having studied the
scripture; then he listened to the wondrous dialogue between Lord
Krsna and Arjuna; and then he beheld the most wonderful Cosmic
Form of Lord Krsna. It means that the dialogue between the

Lord and Arjuna was more wondrous than what he had studied
in the scripture; and more wonderful than the dialogue, was His
Cosmic Form. Therefore Safijaya has mentioned the dialogue as
wonderful-'sarhvadamimamadbhutam' (18/76) and the Cosmic
Form as very much wonderful-'riipamatyad bhiitam'.
Link:-At the beginning of the Gitd, Dhrtariistra indirectly

wanted to ask the consequences of the war i.e., he wanted to
know, whether his sons or those of Piindu, would win. Saiijaya
answers the question in the next verse.
~ ~ ~ ~: I
eITitm: Cfiwn
mr ~ ~ ~11\9~11
yatra yogesvarah krsno yatra partho dhanurdharah
tatra srirvijayo bhutirdhruva nitinnatinnama
Wherever, there is Krsna, (the Lord of Yoga) and wherever,
there is Arjuna, (the wielder of the bow); there rest prosperity,
victory, glory and righteousness; such is my conviction. 78
Comment:-
'Yatra yogesvarah ~J.lo yatra partho dhanurdharal}'- Safijaya
says to Dhrtarastra, addressing him as the king, that where there
is Lord Krsna the protector, the adviser of Arjuna, the Lord
of all Yogas, possessing great power, prosperity, learning and
wisdom; and where there is Lord Krsna's obedient and loving
friend, Arjuna, the archer, there are prosperity, victory, glory
and righteousness-such is his conviction.
When Lord Krsna bestowed upon Arjuna, divine vision,
Safijaya addressed Him as 'Mahayogesvarah' (the great Lord of
Yoga).Now reminding Dhrtarastra, of the same great Lord of Yoga,
he uses the term 'Yogesvarah' (the Lord of Yoga). The Lord is
the inspirer, who inspires archer Arjuna, who is obedient to Him.
The Lord has been called the Lord or the great Lord of
Yoga, because He is the master of all Yogis. He possesses, all
virtues such as omniscience, prosperity, beauty and gracefulness,
naturally in a bondless quantity. These virtues, are eternal and
axomatic. All virtues culminate in Him.
When the war was declared, Bhisma was the first to blow
his conch to declare the war, on behalf of Kaurava-army. It was
proper on his part to do so, because he was the chief commander.
But on behalf of Pandava-army, it was Lord Krsna, the chariot-
driver Who declared the war, by blowing the conch. From the
worldly point of view, the Lord was only a charioteer. So what
right had He to declare the war, by blowing a conch? But he did
it and nobody resented it. It means that He was the chief of the
Pandava-army, while Arjuna stood next to Him. So here Saiijaya
mentions their names, in order to show their importance.
Throughout the gospel of the Gitii, the Lord addressed
Arjuna as 'Partha' thiry-eight times, more than any other name.
Similarly Arjuna has addressed the Lord as Krsna nine times,
more than any other form of address. Thus the term 'Partha,'
is more loving to Lord Krsna, while the term 'Krsna' is more
loving to Arjuna. Therefore, while concluding the Gita Safijaya,
also uses these two terms.
'Tatra srirvijayo bhutirdhruva nitirmatirmama'-Wealth,
splendour and prosperity, are included in the term 'Sri'. Where
there is Lord Krsna, the husband to the goddess of wealth, there
wealth is naturally in abundance.
The term 'Vijaya', denotes Arjuna, as well as bravery
and valour etc. Where there is valorous Arjuna, there such
characteristics, as heroism and vigour etc., naturally prevail, as
these are the characteristics of members of the warrior class.
Similarly, where there is Lord Krsna, the Lord of Yoga,
there are glory, nobility, influence, competence and such other
virtues; and where, there is righteous Arjuna, there are morality,
righteousness and firm policy etc. The fact is, that all virtues, such
as prosperity, victory, glory and righteousness etc., are always
present in Lord Krsna, as well as, in Arjuna. This division has
been done according to predominance of the virtues, of the two,
Otherwise, all divine traits, such as prosperity, gracefulness,
modesty, generosity and beauty etc., are naturally found, in
boundless quantity, in both of them.
Saiijaya answers the question of Dhrtarastra, which he asked
indirectly, by declaring that the victory of Panda's sons, is certain
without any doubt.
iill"14ii1: «'fIAI~: Yldit ~: I
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~7'Ji 6D/I;&,"o1dqJ~ 7l18;fff·..=qlff41 JJ7 '1JXfJRl/Ci:tnSv.w:T:" f ~ "
om tatsaditi srimadbhagavadgitiiskpanisatsu brahmavidyiiyiim
yogasiistre srikrsnarjunasamviide moksasannyiisayogo
namastadaso 'dhyiiyaIJ
Thus with the words Om, Tat, Sat, the names of the Lord,
in the Upanisad of the Bhagavadglta, the knowledge of Brahma,
the Supreme, the science of Yoga and the dialogue between
Sri Krsna and Arjuna, this the eighteenth chapter (discourse)
is designated:-
'The Yoga of Liberation by Renunciation'.
This discourse has been designated as 'Moksasannyasayoga,'
because in this discourse there is predominanceof the description of
devotion, in which even liberation or salvation, is renounced.
Words, letters and Uvaca (said) in the Eighteenth Chapter
(1) In the chapter in 'Ath~tadaso'dhyayal}., there are three
Verse 78] 2089
words, in 'ArJuna Uvaca' etc., there are eight words, in verses,

there are nine hundred and eighty-nine words and there are
thirteen concluding words. Thus the total number of the words,
is one thousand and thirteen.
(2) In this chapter in 'Ath~tadaSo'dhyayal,1' there are seven
letters, in 'Arjuna Uvaca' etc.,there are twenty-five letters,in verses
there are two thousand, four hundred and ninety-six letters and
there are forty-eight concluding letters. Thus the total number of
the letters, is two thousand, five hundred and seventy-six. Each
of the verses in this chapter, consists of thirty-two letters.
(3) In this chapter the term 'Uvaca' (said) has been used
four times-'Arjuna Uvaea' twice, Sn1>hagavanuvaca' once and
'Safijaya Uvaca' once.
Metres Used in the Eighteenth Chapter
Out of the seventy-eight verses, of this chapter, in the first
quarters of the twelfth, forty-sixth and fifty-second, verses 'ma-
gana' being used there, is 'ma-vipula' metre; in the first quarter
of the twenty-third, thirty-second, thirty-seventh, forty-first,
forty-fifth, fifty-sixth and seventieth verses 'na-gana' being used
there, is 'na-vfpula' metre; in the first quarter of the thirty-third,
thirty-sixth, forty-seventh and seventy-fifth verses 'bha-gana'
being used there, is 'bha-vlpula' metre; in the -third quarter of
the thirteenth verse 'ma-gana' being used there is 'ma-vipula'
metre; in the third quarter of the twenty-sixth verse 'ra-gana'
being used there is 'ra-vipula' metre; in the third quarter of the
thirty-eighth and sixty-fourth verses 'na-gana' being used there
is 'na-vipula' metre; in the first quarter of the forty-ninth verse
'ma-gana' being used there is 'ma-vlpula' metre, while in the
third quarter 'bha-gana' being used there is 'bha-vipula' metre.
The remaining fifty-nine verses have the characteristics of right
I APPENDIX ONE I
Bird's-Eye View on the Gita
The eighteenth chapter of the Gila, is the gist of the whole
Gitii, and all the topics discussed in the previous seventeen
chapters have been summed up here. In this chapter, there
are three important points which need attention-( I) A topic,
which has been touched upon in brief in other chapters; has
been discussed in detail, in this chapter, (2) a topic, which has
been examined in detail in other chapters, has been concluded
here, briefly and (3) topics dealt with in other chapters, have
been elucidated in a different manner in this chapter.
In the gospel of the Gita there is particular reference to two
disciplines about which the Lord has mentioned thus, "This has
been presented to you from the view-point of Jfianayoga; now
hear the same from the stand point of Kannayoga" (2/39) also.
"Two courses of spiritual discipline were enunciated clearly by
Me to the world, in the past-the discipline of knowledge to the
discerning and the discipline of action to, the people of action"
(3/3). Arjuna, at the beginning of the eighteenth chapter, puts
a question to the Lord, to understand the reality about the two
disciplines. So reference to disciplines has been concluded, in the
eighteenth chapter, either in brief, or in detail or in a different
manner, as necessary.
The subject of devotion, which has been dealt with specially
from the seventh to the twelfth chapters is a secret of the Lord's
heart, is totally different from the other two disciplines and is
unique. In the discipline of devotion, a devotee depends only
on God and is dedicated only to Him. The Lord concludes the
gospel, commending persons to depend on Him or surrender to
APPENDIX Ol'ffl 2091
Him, or taking refuge in Him.

From the thirty-ninth verse of the second chapter upto the
end of the second chapter, and also in the third chapter, there is
predominant description of the discipline of action. In the sixty-
first verse of the second chapter, the term 'Matparah' has been
used for "dependence on God", which has been described in a
little more detail in the thirtieth verse of the third chapter. Thus
there is also some description of devotion, with the discipline
of action. In the fourth chapter, the Lord while mentioning how
the discipline of action was handed down from generations,
describes the divine character of His birth and activities and
then the discipline of action, while explaining that His actions
are models for others. In the fifth chapter, there is a comparative
discussion on the two disciplines and fmally the Lord briefly
defmes devotion and concludes the chapter. Thus the discipline
of action discussed from the second chapter to the end of the
fifth chapter, has been explained in a different way from the
fourth to the twelfth verses, of the eighteenth chapter.
The discipline of knowledge, dominated by discrimination,
is examined from the thirteenth to the twenty-sixth verses of the
fifth chapter, and from the nineteenth to the thirty-fourth verse
of the thirteenth chapter, has been interpreted in a differently
manner from the thirteenth to the eighteenth verses of the
eighteenth chapter.
The allotted (obligatory) duty mentioned in the eighth verse of
the third chapter, has been expounded in detail, from the forty-
second to the forty-eighth verses, of the eighteenth chapter.
The discipline of devotion detailed .from the seventh to
the twelfth chapter has been-touched upon briefly and in a
different manner, from the fifty-sixth to the sixty-sixth verse,
of the eighteenth chapter.
The description of the four social orders, which is given
in brief, in the thirteenth verse of the fourth chapter has been
2092 SRlMADBHAGAv ADGIT Po.
amplified from the forty-first to the forty-fourth verse of the

eighteenth chapter. Here (in 18/41-44) it can also be assumed
as the conclusion of the innate faith, mentioned in the first and
the second verse of the seventeenth chapter.
While describing the discipline of knowledge, the Lord declares
that all actions are performed by nature and its modes (guna)
(3/27, 13/29). He also states that the seer perceives no agent, other
than the modes (14/19), He in addition explained that the senses
move among the sense-objects (5/9) etc. The same topic has been
developed further, from the thirteenth to the eighteenth verses of
the eighteenth chapter in brief, and in a different way.
The modes of nature have been described from the fifth to the
eighteenth verse, of the fourteenth chapter, and from the twentieth
to the fortieth verse, of the eighteenth chapter in detail, differently.
Meditation on God, described in detail in the sixth and the
eighth chapters, has been described in brief and differently from the
fifty-rust to the fifty-third verses of the eighteenth chapter. Here
(in 18/51-53) this topic can be regarded as the conclusion of
twenty virtues of the discipline of knowledge, described from
the seventh to the eleventh verse of the thirteenth chapter.
Safijaya, has in brief concluded his recital, in the seventy-
eighth verse of the eighteenth chapter, the divine glories of the
Lord, from the eighth to the twelfth verse of the seventh chapter,
the sixteenth to the nineteenth verse of the ninth chapter, the
twentieth to the thirty-eighth verse of the tenth chapter and from
the twelfth to the fifteenth verse of the fifteenth chapter.
The Lord's Cosmic-Form, described in the eleventh chapter
has been concluded by Saiijaya in the form of a recollection, in
the seventy-seventh verse of the eighteenth chapter.
The faith, described in the thirty-first verse of the third chapter,
in the thirty-ninth verse of the fourth chapter and the third verse
of the seventeenth chapter, has been summarised by the Lord in
APPENDIX ONE 2093
brief, in the seventy-first verse of the eighteenth chapter.

The duties of a member of the warrior class, included
from the thirty-first to the thirty-eighth verse of the second
chapter has been described in brief, in the forty-third verse of
the eighteenth chapter.
. The fact, that all living creatures act according to their own
nature, as mentioned in the thirty-third verse of the third chapter,
has been enlarged in the fifty-ninth and the sixtieth verse, of the
eighteenth chapter, conclusively.
Infatuation or dejection are described from the thirty-first
verse to the forty-sixth verse of the first chapter, and ended in
brief in the seventh, the sixtieth, the seventy-second, and the
seventy-third verses, of the eighteenth chapter.
The marks of a man of steadfast wisdom (stable in mind) ,
are described from the fifty-fifth to the seventy-second verse
of the second chapter, and topic concluded in the tenth and the
eleventh verses, of the eighteenth chapter.
The topic of remembrance of God, at the time of one's
death, is dealt with in the fifth verse of the eighth chapter, in
the fifty-seventh, the fifty-eighth and the sixty-fifth verses, of
the eighteenth chapter, and the Lord assures man of his help.
Divine traits, described in the first three verses of the sixteenth
chapter, have been defined differently from the forty-second to
the forty-fourth verse, of the eighteenth chapter.
Demoniac traits, described earlier, from the seventh to the
twentieth verse of the sixteenth chapter, have been explained in
brief in the sixty-seventh verse of the eighteenth chapter, when
the Lord points out the marks of a person unqualified for listening
to the gospel of the Gita.
The knowledge-sacrifice (Yoga) achieved through the study
of sacred books, as against sacrifice of wealth etc., described in
the twenty-eighth verse of the fourth chapter, has been concluded,
2094 SRlMADBHAGAVADGITA
in the seventieth verse of the eighteenth chapter.

The Lord from the eleventh to the thirtieth verse of the
second chapter, exhorts Arjuna not to grieve about death, when
the soul does not die. The same topic has been concluded in
the sixty-sixth verse of the eighteenth chapter when the Lord
exhorts Arjuna not to grieve by the words, 'rna sucah' after
surrender to God.
Thus, the eighteenth chapter is the gist or quintessence of
the GIla. If we contemplate over this chapter seriously, we come
to know the core and essence of GIta.
The Vedas are the gist of all the scriptures, the Upanisads
the gist of the Vedas, the GIla the gist of the Upanisads and
the most profound secret, of surrender to God (refuge in God)
for man's salvation described in the sixty-sixth verse of the
eighteenth chapter, is the core of the GIla.
IAPPENDIX TWO I
Methods of Recitation of the Gita
It is a man's nature that when he performs an act with great
interest, he is dedicated to it and absorbed in it; yet he cannot
identify himself with prakrti (Nature) and its evolutes, (objects
and pleasures etc.,) because he is always different from them.
But, if he remains absorbed in chanting the Lord's name, in
thinking of Him and in meditating on His principles (teachings),
he is identified with Him, because then he is one with Him.
Therefore, when a devotee recites His name, thinks of Him and
studies the sacred books, such as the Gita, the Ramayana and
the Bhagavata etc., he would be absorbed in them. The method
of the recitation of the Glta is given hereunder:
In order to recite the Gita, there should be a seat of Kusa
grass, or of a woollen cloth or of sack cloth and then a person
facing the east or the north, should sit on it.
At the beginning of the recitation of the Gita, the following
sacred text (verses) should be recited-
"OIh asya srimadbhagavadgita mala mantrasya bhagavan
vedavyasa rsih, anustup chandah, sri krsnah paramatma devata',
asocyananvasocastvarn prajfiavadamsca bhasase iti bijam,
sarvadharman parityajya mamekam saranam vraja iti saktih,
aham tva sarvapapebhyo moksayisyami rna sucah iti kilakam."
The explanation of this text is as follows:-
As there are many beads in a rosary or flowers in a garland,
so are the verses recited by the Lord, like the beads of the rosary
of the Gita, The first seer to understand the significance of these
verses, was divine Vedavyasa-i-Om asya srimadbhagavadgita
2096 SRlMADBHAGAVADGITfi..
mala mantrasya bhagavan Vedavyasa rsih'.:

There is much use of the metre 'anustup' (a verse of thirty-two
letters in Samskrta), in the Gitii, The Gita begins with thismetre,
(Dharmaksetre ) and the gospel also begins with and, (Asocyan
anvasocastvam ) ends with the metre (Yatra yogesvarah...), the
same metre. The gospel also begins (Asocyananvasocastvam) and
ends with it (sarvadharmanparityajya), The metre used is 'anustup',
Lord Kr~1J.a, who is the Supreme Goal, to be attained by all
human beings is its God (Lord).
The gospel is preached to the ignorant, and they deserve
the same gospel, Arjuna is also talking about righteousness but
he is grieved because of attachment (infatuation) to his family.
So his mind is confused, with regard to his duty. Therefore, he
takes refuge in the Lord and prays to Him to instruct him what
is decidedly good for him. So, in order to remove his grief, the
Lord starts preaching the gospel of the Gita, which is the seed
of the orta-'aSocyananvasocastvarn bijam',
Self-surrender to God (refuge in God), is the quintessence
of all spiritual disciplines and all gospels, because no other
discipline is as easy, excellent or powerful, as taking refuge in
Him. So it is best for a man to Wee refuge in Him, by renouncing
dependence on all other spiritual disciplines-e-'sarvadharman-
parityajya.....saktih' .
The Lord promises that He will liberate the being, who
takes refuge in him, from all sins. The Lord could never
deviate from this promise, as it is a 'Kilaka' (a pivotj-s-aharh
tva sarvapapebhyo...kilakam.
Thus after reciting the text 'Om asya srfmadbhagavadglta
mala mantrasya......iti kilakam', the activity of 'Nyasa' (touch of
hands and .fmgers together; and of heart, known respectively
as 'Karanyasa' and 'Hrdayadinyasa') should be performed. The
significance of this activity of 'Nyasa' is explained as follows:-
In the scriptures it is mentioned that a devotee should worship
APPENDIX TWO 2097
gods and study the sacred books to becoming divine viz., by being
pure and holy. That divinity, purity or holiness is embraced by
vesting the holy texts, in the body and its parts (any). The holy
text or the hymn, which is to be recited, should be absorbed
by the devotee in the body. This is known as 'Nyasa' (Nyasa of
hands and his fingers and Nyasa of the heart).
I Karanyasa (Touch of hands-fingers) I
Karanyasa, means the touch of. the ten fmgers together or
the touch of both the palms together or the touch of the outer
surfaces of the hands together, in reciting the sacred text-
(1) 'Nainarit chindanti sastr~i nalnam dahati pavaka
ity~thabhyiiIh namaht--By reciting this sacred text, the
thumbs should be in touch, together.
(2) 'Na cainaril k1edayantyapo na ~yati maruta iti tarjanibhyam
namah---By reciting this sacred text, the forefmgers of the two
hands should be in touch, together.
(3) 'Acchedyo'yamad3hyo'yamakledyo's~ya eva ca iti
madhyamabhyam namah'-By uttering this sacred text, the
middle fingers should be touched together.
(4) 'NityaJ, sarvagatah sthanuracalo'yarh sanatana
ityanamikabhyam. namal}'-By reciting this sacred text, the
ring-fingers should be touching together,
(5) 'PaSya me partha riip~i sataSo'tha sahasrasa iti kanisthi-
kabhyam. namah---By uttering this sacred text, the little fingers
should be touched together.
(6) 'Nanavidhani divyani nanavarJ}akrtini ca Iti karatala-
karap"thabhyam namal}'-By reciting this sacred text, the palms
and the outer surfaces· of the two hands should be in touch.
I Hrdayadinyasa (Touch of the heart etc.) I
Hrdayadinyasa means touch of the heart etc., with the five
fmgers of the right hand, on reciting the sacred text-
2098 S~DBHAGAVADGITA
(1) 'Nainarilchindanti SastriiJ.ti nainarit dahati pavaka iti hrdayaya

namal}.'-on uttering this sacred text, the heart should be touched
with five fingers of the right hand.
(2) 'Na cainam kledayantyapo na so~ayati maruta iti sirase
swaha'-on uttering this sacred text, the forehead should be
touched, with the five fingers of the right hand.
(3) 'Acchedyo'yamadahyo'yamakledyo'so~ya eva ca iti sikhayai
v~af-on reciting this sacred text the tuft of hair on the top of
the head should be touched with the five fingers of the right hand.
(4) 'NityaJ.t sarvagatah sthanuracalo'yam sanatana iti kavacaya
hum'-on reciting this sacred text, the left shoulder should be
touched with the five fingers of the right hand while the right
shoulder with the five fingers of the left hand.
(5)'PaSyame partha riip~ sataso'tha sahasrasa iti netratrayaya
vausat' -on reciting this sacred text, both the eyes and the middle
part of the forehead (where the third eye of wisdom is supposed
to be) should be touched with the front part of the five fmgers
of the right hand.
(6) 'Nanavidh3nidivy3ni nanavarI}aIq1ini ca iti astraya phat'-on
reciting this sacred text the right hand should first be taken to
the back of the head from the left hand side, and then should
be brought to the front side of the head, from the right hand
side and should clasp the left palm with the forefingers and the
middle finger of the right hand.
After 'Karanyasa' and Hrdayadinyasa', one should utter the
text-s-Srikrsnaprityarthe pathe viniyogah' viz., 'I want to recite
the Gmi only to please God.'
There are three methods of the recitation of the Gila,
'srstikrama' (from the beginning to the end), 'sarnharakrama'
(from the last verse of the eighteenth chapter to the first verse
of the first chapter) and 'sthitikrama' (from the first verse of the
sixth chapter, to the last verse of the eighteenth chapter and then
APPENDIX lWO 2099
from the last verse of the fifth chapter to the first verse of the
first chapter). A celibate may recite the GIla, through sr~~ikrama,
a renouncer, through samharakrama, and a householder, through
sthitikrama. But it is not a hard and fast rule. The recitation of
Gita, in whatever way done, is always beneficial.
The GIta recited with 'Samputa' (recitation of a verse at the
beginning of each verse), with 'Samputa valli', (recitation of a
verse two times at the beginning of each verse) and without
'Samputa', Any verse can be selected as 'Samputa', In recitation
with 'Samputa' the verse of 'Samputa' is first recited and then
the verse of the chapter. Again, the verse of the 'Samputa', is
first recited, then the verse of the chapter is recited. Again the
verse of the 'Samputa' is recited and then the second verse of
the chapter. This process should continue. This is done either
from the beginning to the end of the GIla or from the end to
the beginning (from the first verse of the first chapter to the
last verse of the eighteenth chapter or vice versa). In 'Samputa
ValIT recitation of the verse selected as 'Samputa' is recited two
times. If the GIla is recited with 'Samputa' or with 'Samputa
.Valli', uncommon power is gained. If the gospel of the GIta is
specially reflected upon, the heart is purified, peace is attained
and the devotee becomes qualified for God-realization.
The GIta is also recited without the recitation of the verse
of 'Samputa'. A striver can recite all the eighteen chapter either
everyday; or nine chapters the first day and the remaining nine
chapters the next day; or six chapters each day for three days;
or three chapters each day for six days; or two chapters each
day for nine days. If he wants to recite the whole Gita in
fifteen days, one should recite one chapter each day, from the
first date to the eleventh date, on the twelfth date he should
recite the twelfth and the thirteenth chapters, on the thirteenth
date he should recite the fourteenth and fifteenth chapters, on
the fourteenth date, the sixteenth and the seventeenth chapters
2100 SR~BHAGAVADGITA
and on the fifteenth date, the eighteenth chapter. If there is an

increase or decrease of date, in the fortnight according to the
Hindu calendar, the sixteenth and the seventeenth chapters, can
be recited for two days or the seventh and the eighth chapters,
both, can be recited, in one day only.
If a striver has learnt the whole Gita by heart, he should
recite the first verse of all the eighteen chapters, then the second
verse of all the eighteen chapters and then the third verse of
all the chapters and so on. Thus he should recite the whole
Gita. Similarly he can recite the last verse of all the chapters
beginning from the last chapter to the first and then the last
one verses of all the chapters from the last chapter, to the first.
Thus he should recite the whole Gita from the last chapter, to
the first chapter.
~
I 3t"ffiit
~.:rllch(lna, ~
I
~~IClC(lfta I
mt-~ ChtiH ~~«'l'ila II~o II
Cfilf-~-~, Chltll~rm~,(11
dTCI~I;:a ~ ft:re:rr ~ 1ffi II~o II
Fr~-~-~, FPfH', tlH~I(} I
~-~-~~'fcm.r «~Chlij II ~o II
~-~-~, CfilftfUT lirG ~ I
~-~-~, 01ftfUT q'(tll;:a~!;H~" II~o II
3UW-mcr-~, ~Olf-~ I
~ fI~lol ~, m-~ ~\iI"'l11~o II
fltlcll ~ffl&Ic(A, m-~q:fr~ I
flChH ~1If61Chl ~ ~4fChl 'Wit II~o II
~-~ aH~IClA ~ ~ ~ I
&it-'QG-VJ:r ~ CJi"'(' ~ CJi"'(' ~ 1·1 ~o II
II Shri Hari II
Terminology (Glossary)-according to Hindi alphabet
Chapter-Verse
adhidaiva Brahma, the creator 8-1
adhibhiita perishable world 8-1,4
adhiyajiia Lord Vi~I)U 8-2,4
ananya (cetah) exclusive (mind) 9-22
apara (Prakrti) lower (Nature) 7-5
avyakta unmanifest 2-25, 8-18,20,21;
12-5
avyabhicarini unswerving 13-10,18-33, 14-26
asraddadhanah faithless 4-40
asaktam unattached 9-9, 13-14
asat unreal 9-19, 11-37, 13-12,
17-28
asamrmidhah undeluded 5-20, 10-3, 15-19
asvargyam excluding-heaven 2-2
ahankara egoism 3-27,16-18,18-53,59
atma Self (soul) 6-5,6; 7-18, 9-5,
10-20, 13-32
adideva Primal Deity 11-38
abrahmabhuvanat upto the world of Brahma
(the creator) 8-16
asuri demoniac 16-5
astikyam belief in God 18-42
iccha desire 13-6
indriyasya sense 3-34
istah beloved (worshipped) 18-64 (18-70)
Isvarah the Lord 4-6
uccaihsravasam Indra's vehicle, the king of
horses 10-27
SADHAKA-SANJIVANI 2103
Chapter-Verse
ucchistam refuse 17-10
udasinah unconcerned (indifferent)
(neutral) 12-16, 6-9
uparamate quietude 6-20
usana Sukracarya, the learned
preceptor of the demons 10-37
rk One of the four Vedas, a
collection of the aphorisms
of sacred formulas 9-17
rddharn affluent (rich, prosperous) 2-8
rsayah sages, holy men 5-25, 10-13
ekaksaram One syllabled 8-13
airavatam Indra's elephant, born at the
time when the ocean was
churned 10-27
Om sacred one syllabled Aum,
Brahma (the Absolute) 8-13,17-23,24
Onkara sacred one syllabled Aum,
Brahma (the Absolute) 9-17
action 3-1,9; 4-17, 14-16,
18-7,12
karmaphale fruit of action 4-14
karmabandhanah bound by action 3-9
kannayogam Discipline (path) of Action 3-7
karmasangena attachment to action 14-7
karmasangrahah constituents (basis) 18-18
kama-krodha desire (lust)-anger 16-12
karya-karana- effect, instrument and
kartrtve agent 13-20
Kuntibhojah Kunti's brother 1-5
Kuntiputrah Kunti's sons (Arjuna,
Bhirna & Yudhisthira) 1-16
2104 SRlMADBHAGAvADGITA
Chapter-Verse
kuruksetre land of the Kurus
(Kuru family) 1-1
a warrior (a member
of the warrior class) 2-32
ksaram perishable 15-18
ksetra field (body) (Nature) 13-1
ksetrajfia (Ksetri) knower of the field
(Soul) (Spirit) 13-1
gatim end 6-37
gatih ways 4-17
gati path 8-26
gandharva Gandharvas are celestial
singers & musicians 11-22
gfu)divaril Arjuna's bow 1-30
giiyatri most important of all the
metres contained in the
Vedas (The Vedas have
emanated from it) 10-35
gUJ;la modes (attributes) of
Prakrti (Nature) 3-28, 29
gunasangah attachment to the modes 13-21
gunatitah rise above (transcend) the
modes of nature 14-25
guruh teacher (preceptor) 11-43
grhastha householder
caturvarnyarn fourfold caste (order) 4-13
citraratha the most prominent celestial
singer 10-26
cekitanah A Yadava (a member of
the Yadava family who
fought on the side of
the Pandavas) 1-5
Chapter-Verse
ehandasamaham of the metres (Vedic
verses) 10-35
jatidharmah caste religious rites
(traditions) 1-43
jitasangadosa victorious over the evil
of attachment 15-5
jitatma subdued the self (body etc.) 18-49
jitendriyah subdued the senses 5-7
jivabhiitah having become a soul 15-7
jivaloke in the world of life 15-7
jfiana knowledge (through the
study of scriptures) 6-8
jfianacaksusah eye of wisdom (knowledge) 15-10, 13-34
jfianatapasa penance of wisdom
(knowledge) 4-10
jfianadipena lamp of wisdom (knowledge) 10-11
jfianayajfiena knowledge sacrifice
(wisdom-sacrifice) 9-15
jfianayogena path (Discipline) of
Knowledge 3-3
jfiani man of wisdom (wise) 7-16, 17, 18
jyotisarn among lights (luminaries) 10-21
tattvadarsinah the wise (seers of truth) 4-34
tattvavittu knower of truth 3-28
tattvam true nature (truth or
essence) 18-1
tapasa (tapah) penance (austerity) (7-9)
tapasvisu ascetics 7-9
tamasah darkness of ignorance 8-9
tamasa darkness 18-32
daivi divine 7-14, 16-5
daivim divine 9-13, 16-3, 5
2106 SRlMADBHAGAv ADGITA
Chapter-Verse
dravyayajfiah wealth-sacrifice 4-28
drupadaputrena Dhrstadyumna, the son
of Drupada 1-3
name of the teacher of
the Pandavas 2-4, 11-34
dvandval;1 dual 10-33
dvandvatito free from the pairs of
opposites 4-22
dvijottama best of the twice-born 1-7
dhanurdharah wielder of the bow 18-78
dharmaksetre holy field (field of
righteousness) I-I
dharme pious traditions (pious
conduct) 1-40
dharmam duty 2-33
dharmyamrtam immortal wisdom (law
or doctrine) 12-20
dhata supporter 9-17
dhartarastrasya (Duryodhana) the son of
Dhrtarastra 1-33
dhyanam meditation 12-12
namaskuru (namah) bow down, prostrate 9-34, 18-65
narake hell 1-44, 16-16
(narakasya) hell 16-21
navadvare nine gates (two ears, two
eyes, two nostrils, mouth,
genital organ, anus) 5-13
nastatmanah ruined soul 16-9
namayajfiaih sacrifice in name 16-17
nityayuktasya always absorbed (even
steadfast) 8-14
nityasannyasi perpetual renouncer (ascetic) 5-3
SADHAKA-SMUivANi 2107
Chapter-Verse
nidralasya sleep, indolence,
pramadottham heedlessness 18-39
nidhanam store house 9-18
nibaddhah bound 18-60
nimittamatram merely an instrument 11-33
niyatamanasah subdued (controlled) mind 6-15
niyatatmabhih person of steadfast mind 8-2
tamasah (tamasl) mode (nature) of ignorance 8-9,13-17,14-16,17;
(17-2, 18-32, 35)
tejah glory (splendour) 7-10, 10-36, 15-12
tejah vigour 16-3, 18-43
tyaktasarvapa-giving up all
rigrahah possessions 4-21
tyagah renunciation (relinquishment) 16-2, 18-4,9
tyagi relinquisher 18-11
traigunya three modes (attributes) 2-45
traividya knowers of the three Vedas 9-20
daksinayanam six months of the southern
passage path of the Sun 8-25
dambho hypocrisy (ostentation) 16-4
daya compassion 16-2
darpah arrogance 16-4
danam (dana) charity (gift) 10-5,16-1,17-7,
20-22, 25; 18-5, 43
divyaJ:1 divine 10-16,19
dirghasiitri procrastinating 18-28
durbuddheh evil minded 1-23
durmatih man of perverse under-
standing 18-16
duhkhayonayah sources of pain 5-22
duhkhalayam abode of pain 8-15
drdhaniscayah unshakable in determination 12-14
2108 SR~ADBHAGAVADGtrA
Chapter-Verse
drdhavratah firm resolve 7-28
devadeva God of gods 10-15
devayajah worshippers of gods 7-23
devarsih celestial sage 10-13
dehabhrta embodied being 18-11
dehavadbhih by the embodied 12~5
dehi the embodied 2-22~30; 5-13,14-20
daityanam among demons 10-30
daivah the divine 16-6
nistha firm state of discipline 3-3
nistraigunyo free from the three
attributes (modes) 2-45
nihsreyasakarau lead to salvation 5-2
nihsprhah free from thirst. for enjoyment2-71
niti righteousness (firm or
wise policy) 10-38, 18-78
naiskarmyasiddhim the Supreme State consisting
in freedom from action 18-49
naiskarmyam action1essness 3-4
naiskrtikah malicious 18-28
naisthikim everlasting (fmal) 5-12
nyayyam right 18-15
nyasam renunciation 18-2
panavanaka- tabors, drums, cowhoms 1-13
gomukhah
paradharmah duty of another 3-35
paramatma the Supreme spirit (God) 6-7,13-22,31;15-17
parameSvara Lord Supreme (Supreme
Lord) 13-27
pitarah manes 1-34, 42
puranah ancient (primeval) 2-20, 11-38
purusah self (soul) 15-17
Chapter-Verse
prakrtih (miila) Nature (Primordial Matter) 7-4, 9-10, 13-20,
18-59
prajapatih the creator (Brahma) 3-10
pranipatena prostration (humble reverence) 4-34
prapadye take refuge 15-4
Prabhuh Lord 5-14, 9-18, 24
pramadah heedlessness (negligence) 14-13
prayanakale at the hour of death 7-30, 8-2,10
pralaya dissolution, annihilation 7-6, 9-18, 14-14,15
pravrttih activity 14-12, 15-4, 18-46
prasaktah addicted 16-16
prasada placidity (Serenity or
purity) of mind 2-64,65
pranapana ingoing and outgoing
life-breaths 4-29, 15-14
pranayama breath restraint
pretan gnomes 17-4
phala (hetavah) (seekers after) fruit (reward) 2-49
badhyate bound 4-14
bahudamstrakaralam many terrible tusks 11-23
buddhih mind, intellect (intelligence) .2-39, 41,44,52,
53,65, 66
brahma the Absolute (God) 4-24
brahmacaryam celibacy 8-11, 17-14
brahmanirvanam beatitude of God (Brahmic
bliss) 2-72, 5-24,25,26
brahmabhiitah identified with Brahma
(the Absolute) 5-24, 18-54
brahmabhiiyaya for becoming Brahrna
(the Absolute) 14-26, 18-53
brahmanak- the three Varnas
satriyavisam (castes) known as Brahmana,
Ksatriya and Vaisya 18-41
2110 S~BHAGAVADGITA
Chapter-Verse
brahmi Brahmic state (eternal state
of beatitude of God) 2-72
bhaktah devotee 4-3, 7-21, 9-31
bhaktih devotion 13-10
bhagavan the blessed Lord (Lord) 10-14,17
bhajatam worshipping 10-10
bhavaih things and feelings 7-13
bhiitanam beings 4-6, 10-5, 20,22,
11-2, 13-15, 18-46
bhokta enjoyer, experiencer 9-24, 13-22
bhogaisvarya- attached to pleasures and
prasaktanam prosperity (man cembodied
soul) is a fragment of God) 2-44
manah (manasa) mind 1-30,2-60,(3-6,7;
5-11,13)
madhyastha mediator 6-9
manahprasadah cheerfulness of mind 17-16
manisinam the wise (philosophers) 18-5,3; 2-51
mantrah hymns 9-16, 17-13
maharsayah sages 10-2,6
mahatma great soul 7-19, 11-50
mahabhiitani . the five great (subtle)
elements 13-5
matrasparsah sense-objects 2-14
maya divine illusion 7-14
margasirsah a month of the Hindu
calender 10-35
muktam (muktah) liberated 18-40,5-28,12-15,
18-71
munih sage 2-56, 5-6,28; 10-26
mumuksubhih seekers of liberation 4-15
miidhah (mii4h~) deluded (ignorant) 7-25, 7-15, 9-11,
16-20
S.ADHAKA-SANJIVANI 2111
Chapter-Verse
mrtyusarnsara- ocean of death bound
sagarat existence 12-7
moksam liberation (salvation) 18-30
mohah delusion 11-1, 14-13, 18-73
mauni (silent) he who thinks of
God only 12-19
yaksaraksasam genies and demons 10-23, 17-4
yajur one of the four Vedas 9-17
yajfiadanatapah sacrifice, gift, penance 18-3, 17-25
yatacittasya disciplined (controlled) mind 6-19
yatacetasam those who have subdued
(controlled) their minds 5-26
yatavakkaya- speech, body, mind
manasah subdued (controlled) 18-52
yatatmavan self-controlled 12-11,14
(yatatma)
yantrariidhani mounted on a machine 18-61
yamah god of death 10-29, 11-39
yuktacetasah steadfast mind 7-30
yuktatamah most devout 6-47
yuktatamah most perfect (best versed)
in Yoga 12-2
yuktah a Karmayogi (a Sankhyayogi) 5-12, (5-8)
yuktatma established in god 7-18
yogaksemam gain and security 9-22
yogabhrastah He who has fallen (deviated
from Yoga) 6-41
yogah equanimity (evenmindedness) 2-48
vijfiana Wisdom (Self-realization) 6-8
vyaktayah manifest 8-18
vyavasayatmika determinate (resolute)
(one pointed) 2-41, 44
vyasaprasadat by the grace of Vyasa 18-75
2112 SlUMADBHAGAv ADGITA
Chapter-Verse
vaisya trading class 18-44
vanaprastha retired order
sankham conch 1-12,13,14
sabdabrahma the fruit of actions as
. the Vedas 6-44
saranam refuge 2-49,9-18,18-62,66
sariravanma- body, speech, mind
nobhih 18-15
sarirastham dwelling (seated) in the body 17-6
santil}. (santim) peace (tranquillity) (2-70,71 etc.) 2-66,
12-12, 16-2
sastravidhano- said in the ordinance of the
ktam scriptures 16-24
sastravidhl ordinance of the scriptures 16-23
suk1a1q~I)e the bright and the dark 8-26
siidrasya one of the four Vamas
(caste) (service class) 18-44
sraddha faith 17-2,3
sradhavan man of faith 4-39
sreyah salvation 1-31,2-5,7;3-2 etc.
~l\I.lffiasa (suklah) six months of the northern
path of the sun 8-24
~l\I.lffiasa (1q~I)aQ) six months of the southern
path of the sun 8-25
sangah attachment 2-47, 62
satah real 2-16
samara (samattvam)equanimity (even-mindedness) 10-5, 2-48
samabuddhayah alike, even-minded 12-4, 6-9
(samabuddhih)
sarvagatah all-pervading 2-24
sarvaguhyatamarh most secret 18-64
sarvadehinam all embodied beings 14-8
sarvadharman all duties 18-66
sADHAKA-SAiiUlvANI 2113
Chapter-Verse
sarvabhutahite seeking good (welfare)
of all beings 5-25, 12-4
sarvaloka- Great Lord of all the
mahesvaram worlds 5-29
sarvasankalpa- renounced all thoughts of
sannyasi the world 6-4
sarvarambha- renounced doership in all
parityagi actions 12-16, 14-25
savijfianam with real knowledge of
manifest Divinity-i.e., in the
world there is nothing else
besides the manifestation
of God 7-2
savyasacin Arjuna who could shoot arrows
with his left hand also 11-33
sahajam (karma) innate (duty) 18-48
sankarasya confusion of castes 3-24
sannyasa (sannyasi) renounced order (renouncer)
sannyasah renunciation 5-2, 6
sannyasi renouncer 6-1
sampadam gift 16-3,4,5
sadhaka striver (aspirant)
sadhana spiritual practice or spiritual
discipline
sammoharn delusion 7-27
samsuddhakilbisah purified from sins 6-45
samsiddhim highest perfection (God-
realization) 3-20, 8-15, 18-45
samsparsaja born of contact (with objects) 5-22
sattvika nature (mode) of goodness 17-11, 18-9,26 etc.
siidhu1,I (siidhiiniim) Saint (good) 9-30, (4-8)
sankhyayogam the Discipline (path) of
(sannyasa) Knowledge 5-4
2114 SRlMADBHAGAVADGtrA
Chapter-Verse
sarna One of the four Vedas 9-17
siddhanam Those who have attained
perfection 7-3, 10-26
siddhih (asiddhih) success (failure) 4-12, (2,-48, 18-26)
sukrtaduskrte good (virtue) and evil (vice) 2-50
sukhaduhkhe pleasure and pain 2-38
suduracarah vilest sinner 9-30
suvirudhamiilam firm rooted 15-3
suhrdam disinterested friend
(well-wisher) 5-29 (1-27)
suhrnmitrary- well-wishers, friends,
udasinamadhya- neutrals, mediators,
sthasdvesya hateful 6-9
siiksrnatvat because of its subtlety 13-15
siitaputrah Kama (Kama was brought
up by a charioteer) 11-26
saumadattih Bhiirisrava, the son of
Somadatta 1-8
sthitaprajfiasya a man of steadfast
(stable) wisdom 2-54,55
sthitadhih Do 2-54,56
sprha craving 4-14, 14-12
smrtivibhramah loss of memory 2-63
(smrtibhramsad)
svargarn heaven 2-37
svadhyayajfiana- study of the scriptures and
yajfiah knowledge as sacrifice 4-28
harsasokanvitah moved by joy and sorrow 18-27
hitakamyaya wishing welfare 10-1
hrddese in the heart 18-61
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Detailed Commentary 1470 For Salvation of Mankind
455 Bhagavadgita (WithSanskrit 619 Ease in God-realization
Text and EnglishTranslation) 487 Gita Madhurya
Pocket size 472 How to Lead A Household Life
534 .. " (Bound) 634 God is Everything
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456 Sri Ramacaritamanasa (With 1391 The Bhagavidgita

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1491 Mohana (Storywiththe Picture) Transliteration & English
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Ff By Jayadayal Goyandka ~ 1407 The Drops of Nectar
(By Swami Ramsukhdas)
477 Gems of Truth [Vol. U 1406 GitaMadhurya
478 ." [ Vol. II ] (By Swami Ramsukhdas)
480 Instructive Eleven Stories 1438 DiscoveryofTruthandImmortality
1285 Moral Stories (By Swami Rarnsukhdas)
1284 Some Ideal Characters of 1413 AUis God
RamayaQa (By Swami Ramsukhdas)
1245 Some Exemplary Characters 1414 The Story of Mira Bai
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II Orh Sn Paramatmane Namah II 1080

IGITA PRESS. GORAKHPUR! Swami Ramsukhdas

tvameva mata ca pita tvameva

Gita Press, Gorakhpur, India

Both Volumes together

Printed & Published by Gita Press, Gorakhpur—273005 (INDIA)

Maharaj and originally included in his monumental and celebrated

By meditating and contemplating on the Gita and by preparing

'yoga' has the implied meaning eternal kinship with equanimous

In the Yogadarsana of Sage Patanjali, the word 'yoga' is the

to totally surrender to God , after regarding God as one's own

called for, they argue. Therefore, such seekers practise spiritual

* In fact, no worldly illustration is completely befitting, pertaining to the

as a principle, by not relying on, the accepted belief it tends to

even while carrying out his activities, according to scriptural

Apropos This Commentary

First, a commentary on the twelfth chapter was written which

prepared thereafter, which was also published in 2039, under

appropriate importance only to contents written later, instead of

(An Important matter 19)

unmanliness; he recounts the evil consequences

Words, letters and uvaca (said) in the first

163; Something Noteworthy 171; A Vital

258; Something Noteworthy 263; A Vital

Duty and Right 287; An Important Fact

453; A Special Fact 463; An Important

— An Important Fact 545)

553; An Important Fact 568, 571, 574)

fifth chapter 683

703; How to Remain Calm in Honour and

Vital Fact 781)

Vital Fact 801; An Exceptional Fact 806)

Saranagati (Surrender) 815; An Exceptional

24—30 Condemnation of those who don't know God's

Important Facts About Remembrance 984)

Important Fact 1004)

the Kauravas refuse to give the Pandavas their share of land , so

Thus his side was very keen to wage a war.

sons of Pandu. Thus, his feelings find expression in his speech.

Link:—Duryodhana approaching Drona speaks the following

Behold, O Master, this mighty army of the sons of Pandu,

opportunity, to take a revenge.

the name of Yuyudhana, the disciple to Aijuna. He means to

with a disc, in the assembly.

warriors of Pancala country, have been assigned the task of

Prativindhya, Sutasoma, Srutakarma, Satanlka and Srutasena

in no way less valiant and less trained in warfare, rather they

bhavanbhismasca karnasca krpasca samitinjayah

very valiant. He is well versed in the science of warfare as he

aparyaptam tadasmakam balam bhlsmabhiraksitam

Aijuna. Therefore, though outwardly, he is on our side, yet at

yet with his cleverness he wants to please Dronacarya, and

has an eye on worldly power is weak as the strength of the

affection for him, cheers him up. This is expressed by Sahjaya,

* Mahabharata , Santi . 46/23

Link:— In the verse that follows, Sahjaya narrates the effect

enthusiasm. Therefore, as soon as Bhlsma blew his conch, all

tatah svetairhayairyukte mahati syandane sthitau

the Khandava forest , but he was unable to do it because it was

paundram dadhmau mahasahkham bhimakarma vrkodarah

Hrslkesa (Sri Krsna), blew his conch named Pancajanya,

* Mahabharata, Virata. 44/13

anantavijayam raja kuntiputro yudhisthirah

kasyasca paramesvasah sikhandl ca maharathah

«RT H g r M I M oqc( fa <n <<40